r-k.-J*'.  '  *«V. 


Address 
to  the 


Congregational 
Churches  in 
Connecticut 


n  ^  ^ 


moF 


^« 


AN 


*  W    i5  mi 


ADDRESS 


CONGREGATIONAL    CHURCHES 


CONNECTICUT, 


ON  THE  PRESENT  STATE  OF  THEIR  RELIGIOUS  CONCERNS. 


BY    AN    OBSERVER. 


^^ 


HARTFORD : 

PRINTED  BY  PETER  B.  GLEASON   AND  CO. 

1833. 


L> 


AN    ADDRESS 


MEMBERS  OF  THE  CONGREGATIONAL  CHURCHES  IN  CONNECTICUT. 


DEARLY  BELOVED  BRETHREN : 

Will  you  permit  one,  who  feels  an  interest  in  the  cause  of 
Zion,  to  lay  before  you  some  considerations,  which  deeply  con- 
cern every  friend  of  evangelical  truth  ?  That  it  is  a  time  of  trial 
and  sifting  in  our  churches,  no  one,  at  all  observing  of  passing 
events,  needs  to  be  told.  But  the  important  question  is,  what 
can  be  done  to  avert  the  evils  which  threaten  us,  or  to  mitigate 
their  unhappy  consequences  ?  For  one,  I  can  say,  that  I  have  no 
hope  of  any  remedy,  or  any  improvement,  imtil  the  churches 
are  prepared  to  look  candidly  and  feelingly  at  their  real  condi- 
tion. The  evils  which  exist  must  be  probed  to  the  bottom,  and 
the  secret  causes  of  irritation  and  inflammation  ascertained,  be- 
fore we  shall  be  prepared  to  devise  or  apply  remedies,  or  before 
we  can  expect  from  them  any  beneficial  result.  It  is  most  evi- 
dent that  something  is  out  of  order,  that  there  is  some  disease  in 
our  religious  system  ;  for  there  are  decided  symptoms  of  irreg- 
ular and  febrile  action.  The  parts  do  not  harmonize,  and  the 
whole  system  is  evidently  tending  to  decay,  if  not  to  dissolution. 
A  skilful  physician,  in  such  a  case,  would  doubtless,  in  the  first 
place,  institute  a  thorough  investigation  of  the  cause  and  seat  of 
the  disease,  that  his  eftbrts  at  healing  might  be  well  directed. 
And  this,  however  unpleasant  or  ungrateful  the  process,  seems 
to  be  the  true  policy  in  the  present  state  of  our  religious  con- 
cerns. For  who  can  tell  what  to  do,  whether  to  mollify,  or  am- 
putate, until  he  knows  the  nature  and  extent  of  the  complaint. 
What  is  the  cause,  brethren,  that  our  religious  affairs  are  getting 
so  sadly  into  confusion,  and  that  our  harmony  is  so  greatly  in- 
terrupted 1  It  has  not  been  so  heretofore,  and  something  must 
be  the  matter. 

I  am  aware  that  those,  who  undertake  to  investigate  this 
case,  will,  in  the  view  of  many,  be  likely  to  get  to  themselves  a 
blot ;  and  will  by  many  be  assailed  as  enemies  to  the  common 
peace  ;  but  this  is  not  a  sufficient  reason  for  giving  up  the  sub- 
ject as  desperate.  The  blessings  of  true  religion,  both  here  and 
hereafter,  are  too  precious  to  be  abandoned  without  an  effort,  or 
even  a  sacrifice.     Nothing  is  to  be  gained  by  flattery  or  con- 


cealment,  but  vvc  shall  find  that,  by  such  means,  our  symptoms 
are  constantly  becoming  worse  and  worse.  What  then  remains 
to  be  done,  but  manfully  to  look  our  danger  in  the  face,  and  be 
willing  to  know  our  true  condition  ?  To  aid  you  in  this  investi- 
gation is  the  object  of  the  following  address.  And  in  attempt- 
ing this,  I  propose  to  lay  before  you  some  general  and  leading 
principles,  which  need  to  be  understood ;  and  then  to  call  your 
attention  to  such  particular  facts  and  conclusions,  as  may  be  re- 
quisite to  a  full  developement  of  our  danger,  and  the  proper  re- 
medy. 

As  my  remarks  and  statements  are  to  be  wholly  concern- 
ed with  matters  of  public  notoriety  and  interest,  and  will 
depend  on  principles  or  evidence  adduced,  I  have  supposed  that 
my  name  could  be  of  no  consequence  at  all,  in  the  case,  and  it 
is  therefore  omitted.  I  wish  to  shun  no  responsibility  in  the  un- 
dertaking which  is  in  the  least  degree  necessary  to  the  exhibi- 
tion of  truth.  But  advantage  is  sometimes  taken,  by  attaching 
something  offensive  or  personal  to  the  name,  to  turn  away  pub- 
lic attention  from  the  subject.  On  this  account,  it  is  important, 
and  even  neccssarj^,  that  names  should  be  kept  out  of  sight,  that 
no  thought  about  the  writer,  may  straggle  from  its  proper  place 
in  the  pursuit  of  the  object  proposed.  Notwithstanding,  then, 
some  presses  in  the  State  may  have  vented  their  spleen  against 
anonymous  publications,  I  shall  take  the  liberty  to  exercise  my 
own  judgment  in  respect  to  the  matter,  and  leave  my  address  to 
rest  on  the  merits  of  the  subject  of  which  it  treats,  without  any 
extraneous  support  whatever. 

The  fact  is,  brethren,  I  wish  to  have  you  look  at  the  princi- 
ples and  statements  here  presented,  without  any  prejudices  in 
relation  to  person,  place,  or  thing.  And  I  do  not  wish  to  give 
the  opportunity  for  any,  who  may  be  concerned  in  these  state- 
ments, to  shield  themselves,  by  an  unwarrantable  attack  upon 
personal  motives  or  character.  I  therefore  hang  the  whole  ad- 
dress on  its  own  merits  ;  if  it  be  well  founded  and  important,  let 
it  have  its  proper  weight ;  and  if  not,  give  it  to  the  winds.  And 
I  have  to  say  farther  in  justification  of  this  course,  that  it  has 
precedent  to  plead.  Many,  and  perhaps  most,  of  the  discus- 
sions of  the  day  in  respect  to  disputed  points,  have  been  anony- 
mous. If  any  then  are  disposed  to  complain,  let  him  that  is 
without  sin  in  this  respect,  cast  the  first  stone. 

What  I  ask  is,  that  you  will  be  attentive  and  impartial,  while 
I  proceed  to  lay  before  3'ou  some  principles,  facts,  and  conclu- 
sions, in  which  the  interests  of  true  religion  in  this  State  appear 
to  be  deeply  involved. 


IMPORTANCE    OF    SETTLING    FIRST    PRINCIPLES   IN  RELIGIOUS  SUB- 
JECTS. 

When  the  mariner  navigates  dangerous  seas,  where  hidden 
shoals  and  rocks  are  frequent,  he  must  not  suffer  himself  to  be 
deceived  by  the  smooth  surface  of  the  waters  and  take  for  grant- 
ed that  all  is  equally  smooth  beneath  ;  but  he  must  have  recourse 
to  his  chart  and  his  sounding  line,  to  ascertain  in  every  stage  of 
his  progress,  the  safety  or  the  danger  of  his  position.  So  in  re- 
ligious concerns,  there  are  many  theories  which  are  smooth  and 
plausible  on  the  surface,  but  which  conceal  rocks  and  quick- 
sands, on  which  the  heedless  and  credulous  are  sure  to  be  wreck- 
ed. Those  who  would  avoid  such  a  catastrophe  must  have  their 
chart  and  their  sounding  line,  by  which  they  may  ascertain  the 
safety  of  their  course,  before  they  press,  with  all  sails  set,  into 
theories  which  they  do  not  understand,  and  practices  which  they 
have  never  tried.  In  other  words,  it  is  indispensable  that  we 
have  the  first  principles,  the  fundamental  maxims  and  doctrines 
of  true  religion,  properly  defined  and  fixed  in  our  minds  ;  that 
we  may  refer  to  them  in  all  doubtful  cases,  just  as  the  pilot  re- 
sorts to  his  chart  and  line.  For  he  that  wavereth,  in  regard  to 
the  great  doctrines  or  duties  of  religion,  is  like  a  wave  of  the  sea, 
di'iven  of  the  wind  and  tossed.  Paul  complains  of  those,  "  who 
when  for  the  time  that  they  ought  to  be  teachers,  had  need  that 
one  teach  them  again,  which  be  the  first  principles  of  the  oracles 
of  God,  and  were  become  such  as  had  need  of  milk  and  not  of 
strong  meat."  And  he  adds,  "  For  every  one  that  useth  milk  is 
unskilful  in  the  word  of  righteousness,  for  he  is  a  babe."  If  this 
be  a  correct  rule,  how  large  a  proportion  of  our  churches,  must, 
we  fear,  be  babes  ;  and  how  discouraging  this  fact  to  those,  who 
are  endeavoring  to  carry  them  forward  to  the  higher  mysteries 
of  divine  knowledge?  That  pupil  will  make  no  advance,  who 
does  not  learn  and  retain  the  rudiments.  And  there  are 
rudiments  in  divine  knowledge  as  well  as  in  that  of  every  other 
kind.  These  rudiments  are  always  simple  and  intelligible,  and, 
with  proper  attention  to  the  means  of  information,  they  are  with- 
in the  reach  of  every  rational  mind. 

As  a  preventive  or  a  remedy  for  error,  this  knowledge  of  ru- 
diments is  equally  important.  And  some  effectual  preventive  or 
remedy  is  necessary  in  every  case.  For  error  is  never  coming 
before  us  in  its  true  character.  It  will  never  present  itself  to 
our  view,  and  say,  I  am  error,  love  me  and  receive  me  as  such. 
But  it  will  put  on  the  garb  of  truth,  its  true  features  will  be  care- 
fully concealed,  and  it  will  say,  I  am  truth,  love  me  and  receive 
me  as  such.  How  then  are  we  to  distinguish  the  one  from  the 
other  ?  Plainly,  not  by  the  name,  or  pretensions,  or  first  appear- 
ance, but  by  the  application  of  some  test,  or  a  careful  search  for 
some  mark,  which  we  have   ascertained  to  ho.  a  proper  and  ef- 


fectual  criterion  of  truth.  And  to  this  purpose  we  must  have 
those  tests  and  marks  ready  for  use.  How  docs  the  pilot  ascer- 
tain whether  the  water  be  navigable  ?  Not  by  casting  his  eye 
upon  the  surface,  but  by  the  application  of  a  known  test.  How 
does  the  mercantile  man  distinguish  a  genuine  from  a  spurious 
bank  note  1  He  has  certain  tests  or  marks  fixed  in  his  own  mind, 
and  to  them  he  instantly  refers.  In  the  same  way,  and  by  the 
same  means,  substantially,  must  the  search  for  truth  be  directed. 

I  might  enlarge  on  this  subject,  but  a  suggestion  will  suffice 
for  present  purposes.  Without  extending  these  remarks  in  the 
general  form,  I  would  rather  take  leave  to  draw  the  attention  of 
those  v/hom  I  address  to  a  few  particulars,  which  may  be  at  the 
present  time  more  especially  interesting. 

In  the  first  place  then,  I  submit  a  few  reinarks  on  the  necessity 
of  being  able  to  distinguish  essential  truth. 

Truth  and  error  may  be,  each  of  them,  essential  or  not  essen- 
tial. Two  points  of  distinction  are  therefore  important  in  the 
case.  The  first  is,  that  between  truth  and  error  ;  and  the  other 
is  the  distinction  between  essential  truth  and  that  which  is  not 
essential ;  essential  error,  and  that  which  is  not  essential.  The 
first  question  therefore  which  comes  up,  respects  the  difference 
between  truth  and  error.  Many  say  it  is  immaterial  what  a 
person  believes,  provided  he  is  sincere  in  his  belief,  which  is  as 
much  as  to  say  that  any  thing  is  true  which  we  believe  to  be  so. 
But  as  truth  is  the  agreement  of  a  declaration  with  fact  or  real 
existence,  the  question  will  return,  is  there  any  such  thing  as 
matter  of  fact  or  real  existence  in  religious  concerns  ?  Is  there  a 
God  ;  has  he  a  fixed  moral  character ;  does  he  administer  a  mo- 
ral government ;  does  he  require  any  qualities  of  character  in  his 
creatures  as  necessary  to  salvation  ?  If  there  be  matter  of  fact 
in  regard  to  these  things,  then  there  must  be  such  a  thing  as  es- 
sential truth,  as  distinguished  from  error.  For  we  must  all  be 
sensible  that  our  belief  or  unbelief  will  not  change  any  fact.  And 
we  believe  the  truth  when  we  believe  that  testimony  which 
agrees  with  matter  of  fact,  or  the  real  state  of  things. 

But,  in  many  cases,  where  the  difference  between  truth  and 
error  is  admitted,  the  plea  still  is,  that  the  truths,  about  which 
there  may  be  a  difference  of  opinion,  are  not  essential  truths,  and 
consequently,  let  the  truth  be  on  which  side  it  may,  the  truth  or 
the  error  should  not  be  matter  of  serious  regard.  Now,  as  there 
may  be  a  good  foundation  for  this  plea,  it  is  very  important  to 
distinguish  essential  truth  from  that  which  is  not  essential. 

Essential  truth  is  that,  on  which  a  system  so  depends,  that  if 
it  be  taken  away,  the  whole  must  fall.  It  is  called  fundamental 
truth,  in  reference  to  a  building.  And  as  this  may  afford  a  good 
illustration  of  the  subject,  it  may  be  well  to  look  at  the  connexion 
between  the  different  parts  of  a  building.  There  are  some 
parts  which  may  be  absent,  and  yet  the  building,  as  to  all  im- 


portant  purposes,  may  remain.  But  there  are  other  parts,  the 
foundation  or  the  pillars,  for  example,  if  removed,  the  whole 
must  fall.  Thus  there  were  two  pillars  in  the  temple  of  Dagon 
among  the  Philistines,  on  which  the  whole  edifice  rested.  And 
by  tearing  away  these,  Samson  laid  the  whole  temple  in  ruins. 
Thus  it  is  said,  in  reference  to  this  same  illustration,  "  if  the  foun- 
dations be  destroyed,  what  shall  the  righteous  do  ?"  Essential 
truth,  then,  is  to  a  system  of  truth,  what  the  foundation  or  pillars 
are  to  a  building.  And  as  a  building  cannot  exist  without  a 
foundation  and  pillars,  so  no  system  of  truth  can  exist  without 
some  truths  which  are  essential.  Every  man,  who  has  any  sys- 
tem of  belief  at  all,  has  some  essential  truths  in  his  system.  And 
the  question  now  is,  how  shall  he  distinguish  essential  from  non- 
essential truth  ?  To  answer  this  question  correctly,  we  may  ask, 
how  will  a  man  distinguish  the  essential  parts  of  a  building  ? 
Plainly  by  considering  the  connexion  of  one  part  with  another, 
and  of  certain  parts  with  the  whole.  If  he  finds  a  loose  board 
or  stud,  which  may  be  removed  without  injuring  other  parts  or 
endangering  the  whole,  that  is  an  unessential  part.  If  any  body 
questions  the  propriety  of  such  a  part  or  the  use  of  it,  the  owner 
of  the  building  may,  in  condescension,  consent  to  its  removal ; 
and  though  his  house  may  not  be  complete,  yet  he  may  have  and 
enjoy  an  entire  house.  But  if  a  pillar  or  corner  stone  be  the 
subject  of  offence  to  any,  and  the  question  of  its  removal  comes 
up,  the  owner  of  the  building  would  say  with  the  utmost  propri- 
ety, you  may  not  remove  that  part,  for  then  I  shall  have  no 
house.  And  it  is  better  for  my  neighbor  to  be  offended,  if  he 
will,  than  for  me  to  be  destitute  of  a  shelter.  So  of  religious 
truth,  that  which  is  essential  must  be  ascertained,  by  consider- 
ing its  connexions,  and  the  consequences  of  its  removal.  For 
example  :  Supposing  the  question  respecting  the  mode  of  bap- 
tism comes  to  view,  and  one  believes  that  sprinkling  or  affusion 
is  sufficient,  while  another  insists  on  immersion.  Is  this  then  a 
question  which  involves  essential  truth  ?  To  determine  this  point 
we  inquire,  what  does  the  question  respect  ?  The  answer  is,  it 
respects  a  rite  or  symbol  in  use  in  the  Christian  church,  and 
simply  the.  quantity  of  water  to  be  used  in  this  symbol.  If  the 
water  were  expected  to  wash  away  sin,  then  the  quantity  might 
be  of  essential  importance.  But  as  no  one  supposes  this,  and  as 
the  use  of  water  in  great  or  small  quantities,  is  merely  symboli- 
cal of  the  efficacious  washing  of  the  Holy  Ghost ;  and  as  the 
symbolical  meaning  of  one  drop  of  water  is  precisely  the  same 
with  that  of  an  ocean  ;  it  is  plain  that  water,  in  one  quantity  or 
mode  of  application,  is  just  as  efficacious  as  in  another.  This 
point  therefore  is  perfectly  unessential,  and  ought  never  to  sepa- 
rate Christian  brethren. 

But  if  we  look  at  the  doctrine  of  Universal  salvation,  and  in- 
quire whether  this  doctrine  involves  essential  error ;  the  answer 


will  speedily  follow  by  considering,  that  this  doctrine  promises 
happiness  without  holiness,  or  any  adequate  provision  for  holi- 
ness. It  represents  Christ  as  a  Saviour  from  punishment,  but 
not  from  sin  ;  it  is  therefore  inconsistent  with  itself,  subverts  the 
whole  system  of  the  Gospel,  and  is  an  essential  error. 

On  the  same  principle,  the  doctrine  of  the  divinity  of  Christ 
is  found  to  be  an  essential  truth,  because  Christ  could  not  make 
an  atonement  for  sin  unless  he  possessed  divine  qualifications  ; 
and  if  he  did  not  make  an  atonement,  then,  either  men  are  still, 
and  must  be  forever  in  hopeless  rebellion,  or  they  have  never 
sinned.  On  either  supposition,  the  whole  system  of  salvation  by 
Christ  falls  to  the  ground.  The  divinity  of  Christ  then  is  a  cor- 
ner stone  in  a  system  of  grace.  The  same  may  be  said  of  the 
divinity  of  the  Holy  Ghost.  His  agency  in  the  plan  of  redemp- 
tion is  a  divine  agency,  being  represented  in  the  Scriptures  as 
equivalent  to  creation  ;  and  if  the  Spirit  be  not  divine,  it  is  evi- 
dent he  cannot  perform  a  divine  operation. 

If  we  take  up  the  doctrine  of  depravity,  the  native,  total,  and 
universal  depravity  of  men,  and  consider  its  bearing  on  a  system 
of  grace  by  Christ  Jesus,  or  its  connexion  with  such  a  system, 
we  shall  see  at  once,  that  this  doctrine  is  essential  to  a  system 
of  free  grace.  According  to  the  statements  of  Scripture,  and 
every  rational  view  of  the  subject,  the  whole  system  of  salvation 
by  Christ  depends  upon  this  doctrine.  Remove  it,  and  all  that 
is  said  about  atonement,  redemption,  pardon,  and  sanctification, 
goes  with  it.  The  doctrine  of  native  depravity  is  essential  to  a 
system  of  truth  offering  salvation,  because  it  forms  the  only 
ground  on  which  the  total  universal  depravity  of  man  can  be  ac- 
counted for,  and  because  the  testimony  of  Scripture,  if  it  proves 
any  depravity  at  all,  proves  that  we  are  by  nature  the  children 
of  wrath.  If  men  are  born  holy,  or  without  any  moral  charac- 
ter at  all,  it  is  incredible  that  all,  without  a  solitary  exception, 
should  immediately  and  totally  involve  themselves  in  sin.  If 
then  we  recede  from  the  doctrine  of  native  depravity,  we  must 
recede  from  that  of  total  and  universal  depravity,  and  of  course 
from  the  absolute  necessity  of  atonement  or  regeneration  in  ev- 
ery case  ;  -and  thus  we  must  abandon  the  system  of  the  Gospel. 

The  special  supernatural  agency  of  the  Holy  Spirit  in  regen- 
eration, is  also,  by  the  same  principle,  fomid  to  be  an  essential 
doctrine  of  the  Gospel.  If  there  is  nothing  supernatural  in  this 
work,  then  there  is  nothing  but  what  man  may  be  supposed  to 
perform.  And  if  man  perform  it,  then  there  is  no  grace  in  it ; 
then  there  was  no  need  that  Christ  should  die  to  procure  the 
agency  of  the  Holy  Spirit,  and  there  was  no  need  that  the  Holy 
Spirit  should  be  sent  down  to  do  the  work  ;  and  of  course  the 
whole  system  of  the  Gospel  becomes  a  nullity.  By  a  supernatu- 
ral work,  I  mean  a  work  which  requires  divine  power  ;  that  is 
to  say,  a  work  that  cannot  be  performed  by  instruments.     It  is 


true  that  instruments  are  employed  and  made  effectual  in  con- 
nexion with  this  work,  in  enlightening  the  understanding,  and 
convincing  the  conscience  ;  and  thus  God  is  said  to  have  begot- 
ten behevers  with  the  word  of  truth.     But  the  work,   here  de- 
scribed as  done  with  the  word  of  truth,  is  evidently  not  a  super- 
natural work,  and  therefore  not  the  renewal  of  the  heart.     Paul 
says  to  some,  "  I  have  begotten  you  through  the  Gospel."    Now 
that  which  Paul  could  do,  could  not  have   been   supernatural. 
The  term  begotten,  then,  we  conclude,  relates  either  to  the  pi-e- 
liminaries  or  consequents  of  the  change  of  heart,  rather  than  to 
the  change  itself     In  regard  to  the  change  of  heart  itself,  Paul 
thus  declares,  "  He  that  first  commanded  the  light  to  shine  out 
of  darkness,  hath  shined  in  our  hearts,"  &c.    "  We  are  his  work- 
manship, created  in  Christ  Jesus."     This  peculiar  work  is  not 
said  to  be  done  with  the  word  of  truth,  nor  did  Paul  ever  pre- 
tend that  he  effected  it ;  but,  on  the  contrary,  he  asserts  repeat- 
edly, to  this  amount,  "  he  that  planteth  is  nothing,  he  that  water- 
eth  is  nothing,  but  God  who  giveth  the  increase."     By  a  super- 
natural work  of  the  Spirit,  I  mean  just  what  took  place  in  the 
case  of  Lydia.     She  attended  to  the  things  that  were  spoken  of 
Paul,  which  were  the  word  of  truth.     But  why  did  she  attend  ? 
because  the  Lord  had  opened  or  prepared  her  heart.     Her  heart 
was  opened,  not  by  the  truth,  but  to  the  truth.     And  surely,  the 
truth  could  not  operate  till  it  found  an  entrance.    The  truth  is  al- 
ways the  object  on  which  holy  affections  fasten,  and  the  instru- 
ment of  bringing  them  forth  into  exercise,  and  this  operation  is 
denoted  sometimes  by  the  term  begotten,  and  sometimes  by  the 
term  converted.     But  the  instrumentality  of  truth  cannot  be  ap- 
plicable to  a  heart  that  is  dead  in  trespasses  and  sins,  unless  it  be 
first  prepared,  or,  as  it  was  in  the  case  of  Lydia,  opened.     And 
that  preparation  or  opening  must  be   b}^  supernatural  power. 
Thus  conversion  is  sometimes  represented  by  the  process  of  ve- 
getation.    But  the  fallow  ground  is  first  to  be  broken  up,  before 
it  will  receive  seed,  or  before  the  seed  will  take  root.     And  what 
consistency  would  there  be  in  saying  the  fallow  ground  is  broken 
up  by  the  seed  ?  Now  the  seed  is  the   truth,   and  the  fallow 
ground  is  the  natural  heart.     What  consistency  then  is  there  in 
saying,  that  the  heart  is  changed  or  prepared  for  the  truth,  by  or 
with  the  truth  itself?  Suppose  the  truth  is  presented  by  the  Ho- 
ly Spirit  even,  without  any  preparation  of  the  heart  by  divine 
power,  and  the  case  will  not  be  varied.     It  matters  little  what 
agent  presents  the  truth,  or  sows  the  seed,  so  long  as  the  fallow 
ground  is  not  broken  up.     And  it  does  violence  to  ail  analogy  to 
suppose  that  seed  is  an  agent  or  instrum.ent  of  preparing  the 
ground  for  its  own  reception.     Plainly  then  there  must  be  a  spe- 
cial supernatural  work  of  the  Holy  Spirit  on  the  heart,  or  there 
is  no  spiritual  regeneration,  and  if  not,  then  the  whole  system  of 
grace  fails.     Agreeably  to  this  conclusion  is  that  of  Paul,  (Heb. 

2 


10 

4:1,)  in  giving  the  reason  why  the  word  of  God  failed  of  its  de- 
signed effect  in  the  case  of  the  ancient  Israelites.     "  But  the 
word  preached  did  not  profit  them."     Why  ?  "  Not  being  mix- 
ed with  faith  in  them  that  heard  it."     Here  is  a  case  directly  in 
point.     The  word  preached  did  not  profit,  and  that,  not  because 
it  was  not  presented,  or  not  presented  in  a  proper  manner ;  but 
for  want  of  preparation  in  them  that  heard  it.    Now,  I  challenge 
any  man  to  explain   this  passage  in  consistency  with  the  idea 
that  the  heart  is  changed  by  the  instrumentality  of  truth.     Why, 
in  that  case,   did  not  the   word  preached  cut  its  own  way  and 
produce  the  requisite  faith  ?  And  why  does  it  not  do  this  in 
thousands  of  cases,  where  it  is  faithfully  preached,  and  proves  a 
savor  of  death  unto  death?  The  above  doctrines  are  mentioned 
only  as  examples  of  the  class  of  essential  truths.    Other  doctrines 
might  be  named,  and  would  be,  if  a  complete  list  were  now  de- 
signed.    But  my  present  purpose  is  rather  to  shew  that  there  is 
essential  truth,  and  that  it  may  be  ascertained,  and  should  be, 
than  to  specify  every  instance  of  such  truth.     But  if  there  be 
such  a  thing  as  essential  truth,  and  if  this  may  be  known,  then 
it  is  no  difficult  thing  to  detect  heresy.     For  heresy  is  the  denial 
of  any  essential  doctrine  of  the  Gospel,  or  the  teaching  of  any 
doctrine  essentially  opposed  to  the  Gospel ;  of  which  denial  or 
teaching,  every  man  is  his  own  judge. 

In  the  second  place — I  would  further  remark,  that  union  and 
charity  cannot  he  consistently  maintained  at  the  exjjense  of  essen- 
tial truth. 

Union  and  charity  are  delightful  terms,  and  in  their  proper 
place  and  connexion,  they  have  a  delightful  meaning.  It  is  true 
beyond  all  question,  that  no  reasonable  sacrifice  should  be  refus- 
ed for  their  preservation.  But  valuable  as  these  blessings  are, 
they  may  be  obtained  and  preserved  at  too  great  expense.  If 
essential  truth  must  be  the  price,  and  if  that  solid  foundation  be 
abandoned,  what  is  union  but  agreement  in  falsehood,  or  charity, 
but  a  confounding  of  the  eternal  distinction  between  right  and 
wrong,  truth  and  error  ?  At  this  point  then  we  halt,  and  say, 
shew  us  the  truth,  as  the  basis  ;  or  farewell  to  union  or  charity. 
We  go  as  far  as  truth  or  duty  will  warrant,  and  farther  than 
this,  none  will  go,  but  those  who  are  regardless  of  either. 

It  is  unquestionable  that  these  terms,  so  lovely  in  themselves 
and  in  their  proper  application,  are  often  abused  for  the  most 
profligate  purposes.  The  truth  is,  that  union,  and  charity,  and 
peace,  meaning  by  these  terms  agreement  with  what  is  wrong, 
or  connivance  at  it,  or  improper  compliances  with  pernicious 
sentiments  or  customs,  may  be  among  the  greatest  crimes.  And 
when  we  look  at  the  evils  in  the  church  and  in  the  world,  for 
which  these  terms  have  served  as  a  cloak,  their  potent  spell  seems 
to  dissolve,  and  we  cannot  but  be  impressed  with  the  idea  that 
the  greatest  blessings,  when  abused,   become  the  greatest  evils. 


11 

But  I  need  not  argue  this  point  at  all.  The  Scriptures  are  very 
explicit.  We  are  therein  commanded  not  to  be  partakers  of 
other  men's  sins.  We  are  commanded  even  to  contend  earnest- 
ly for  the  faith.  Paul  expressly  enjoins  on  Timothy  the  duty  of 
separation,  in  the  following  terms,  viz  :  1  Tim.  6 :  3,  4,  5,  "  If 
any  man  teach  o'therwise  and  consent  not  to  wholesome  words, 
even  the  words  of  our  Lord  Jesus  Christ,  and  to  the  doctrine 
which  is  according  to  godliness,  he  is  proud,  knowing  nothing, 
but  doting  about  questions  and  strifes  of  words,  whereof  cometh 
envy,  strife,  railings,  evil  surmisings,  perverse  disputings  of  men 
of  corrupt  minds,  and  destitute  of  the  truth,  supposing  that  gain 
is  godliness ;  from  such  withdraio  thyself."  I  need  not  cite 
another  passage,  when  the  very  duty  in  view  is  here  so  clearly 
enjoined.  Paul  directed  Timothy  not  to  live  in  visible  union  or 
fellowship  with  those  who  would  not  consent  to  sound  doctrine, 
according  to  the  words  of  Christ.  And  who  will  accuse  Paul  of 
being  a  schismatical  or  turbulent  man,  a  man  who  sowed  the 
seeds  of  contention  in  the  church  ? 

But  when  1  say  that  union  or  charity  are  not  to  be  maintained 
at  the  expense  of  essential  truth,  I  mean  that  union  and  charity 
only  which  imply  fellowship  and  approbation.  And  the  duty  of 
separation  for  which  I  contend  is  merely  that  of  dissent.  I  hold 
fast  the  protestant  principle,  that  every  man's  opinion  and  con- 
science in  his  own  religious  concerns,  are  to  be  secure  in  their 
proper  sphere.  No  such  thing  as  pain  or  penalty  for  religious 
opinion  is  to  be  so  much  as  thought  of  Persecution  will  be  the 
resoit  only  of  barbarians.  But  the  same  principle  which  gives 
a  man  the  right  to  think  for  himself,  gives  him  also  the  right  to 
differ,  and  if  he  see  cause,  to  separate  from  others.  And  the 
man  who  openly  concurs  in  sentiments  which  he  does  not  believe, 
acts  both  foolishly  and  wickedly. 

Separation,  therefore,  from  those  who  do  not  hold  the  essen- 
tial truths  of  the  Gospel,  is  clearly  a  duty.  As  such  it  was  con- 
templated by  our  Saviour.  And  on  that  account  he  anticipated 
great  wrath  and  bitterness  from  the  enemies  of  his  truth.  He 
says,  in  reference  to  this  effect,  "  I  came  not  to  send  peace  but 
a  sword."  That  is  to  say,  his  religion,  being  founded  in  truth, 
and  leading  to  holiness,  must  from  its  very  nature,  be  exclusive. 
It  could  not  amalgamate  with  the  religions  of  the  world.  It  could 
not  bend  or  bow  for  favor ;  and  therefore  it  would  excite  the 
enmity  of  all  worldly  minds,  who  would  endeavor  to  seduce  the 
friends  of  Christ  into  a  treacherous  peace.  And  such  we  know 
has  been  the  state  of  facts.  The  world  has  hated  the  followers 
of  Christ,  because  they  would  not  interchange  fellowship  and 
charity.  The  old  heathen  of  Rome,  on  the  first  promulgation  of 
Christianity,  were  ready  to  say  to  the  Christians,  come,  unite 
with  us,  worship  our  gods,  and  we  will  give  Jesus  a  place  among 
them.     We  will  worship  Jesus,   if  you  will  worship  Jupiter, 


12 

And  could  Christians  have  consented  to  this  union,  not  a  fire 
would  ever  have  been  kindled,  nor  a  wild  beast  let  loose,  to  de- 
stroy the  followers  of  Ciirist.  But  they  were  not  of  the  world, 
they  knew  that  Christ  and  Belial  had  no  concord,  and  therefore 
they  must  separate.  They  loved  truth  more  than  peace.  And 
the  consequence  was,  the  heathen  raged,  and  Vented  their  rage 
in  the  blood,  and  groans,  the  fire,  and  war,  of  ten  general  perse- 
cutions. 

And,  under  Rome  papal,  what  did  the  Sovereign  Pontiff'  re- 
quire but  union  and  peace  ?  If  all  were  willing  to  submit  to  him 
as  the  head  of  the  church,  and  to  unite  in  executing  his  will,  and 
to  exercise  charity  for  all  the  works  of  darkness  which  he  practi- 
ced or  licensed,  then  all  was  well,  and  the  current  would  flow  on 
smoothly.  And  to  this  day,  how  does  the  Roman  Antichrist 
complain  of  schism  ;  how  does  he  fulminate  his  curses  at  the 
head  of  Luther,  and  the  Reformers,  because  they  made  a  sepa- 
ration ?  Having  seated  himself  in  an  easy  chair,  he  wished  all  to 
keep  peace,  and  be  united  in  support  of  his  presumption. 

How  did  Nebuchadnezzar  also  enjoin  union  and  charity,  when 
he  called  upon  all  people  in  his  realm  to  worship  the  golden  im- 
age ?  And  how  fiercely  did  his  anger  burn  against  those  who 
dissented,  and  separated  from  the  great  mass  of  idolaters  ?  How 
did  Sanballat,  and  Geshem,  and  Tobiah,  propose  union  and 
peace  to  Nehemiah,  when  they  sent  unto  him,  saying,  "  Come, 
let  us  meet  together  in  some  one  of  the  villages  in  the  plain  of 
Ono  ?"  But  Nehemiah  felt  it  his  duty  to  keep  himself  separate, 
and  to  reply,  "  I  am  doing  a  great  work,  and  therefore  cannot 
come  down." 

Before,  then,  we  admit  the  plea  of  union  and  charity,  or  yield 
in  the  least  degree  to  its  influence,  we  must  examine  the  basis 
of  this  union.  Is  it  the  foundation  of  truth  ?  Is  it  the  foundation, 
of  which  Jesus  Christ  himself  is  the  chief  corner  stone  ?  If  so, 
then  seek  the  things  that  make  for  peace,  and  have  fellowship, 
one  with  another.  But  if  not,  what  is  to  be  done  ?  Plainly,  the 
word  of  the  Lord  is,  come  out  and  be  separate. 

"  Charity,"  says  Dr.  Miller,  in  his  excellent  letters  to  the  Pres- 
byterian Church,  "  has  eyes,  and  ears,  and  intellect."  Conse- 
quently we  must  not  expect  charity  to  be  a  mere  dotard.  Those 
who  claim  charity  are  bound  to  deserve  it. 

A  limb,  however  useful  in  its  sound  state,  may,  by  disease, 
become  a  nuisance  to  the  whole  body,  and  render  amputation 
not  only  necessary  but  even  desirable.  The  fairest  fruit,  may 
have  unsound  parts,  which  are  not  only  worthless  in  themselves, 
but  are  communicating  the  influence  of  dissolution  to  all  the  ad- 
jacent parts.  Who  hesitates  in  such  a  case  to  preserve  the 
sound  parts  by  a  separation  from  the  unsound  ?  Who  deprecates 
the  stroke  of  the  knife,  or  the  wound  that  divides  ?  Who,  in  such 
a  case,  cries  out  against  the  evils  of  division,  and  advocates  the 


13 

duty  and  policy  of  union,  except  those  who  desire  the  destruc- 
tion of  the  whole  ? 

The  application  of  these  remarks  to  the  concerns  of  religion, 
is  very  obvious.  It  is  clear  that  union,  in  all  cases  where  the 
basis  of  truth  is  wanting,  is  treason  against  the  cause  of  religion, 
and  is  really,  though  indirectly,  acting  against  its  interests. — 
Those  who  continue  to  hold  essential  error  in  charity,  and  to  ex- 
tend to  it  their  fellowship,  do  countenance  and  support  error  at 
the  expense  of  truth.  And,  moreover,  so  strong  is  the  natural 
tendency  of  the  heart  to  error,  that  no  man  ought  to  feel  himself 
safe  while  in  contact  with  dangerous  errors  respecting  religious 
subjects.  No  man  ought  to  sutler  himself  unnecessarily  to  hear 
erroneous  sentiments  advanced  or  defended  ;  any  more  than 
Adam  ought  to  have  listened  to  the  temptation  to  eat  the  forbid- 
den fruit.  The  atmosphere  of  error  is  pestilential,  and  he  who 
breathes  it  must  expect  to  have  the  seeds  of  moral  disease  sown 
deeply  in  his  vitals. 

In  the  third  place — I  submit  a  few  remarks  on  the  importance 
of  independent  views  and  personal  conviction  of  the  truths  of  reli- 
gion, in  the  case  of  every  person. 

There  have  been  periods  and  portions  of  the  church,  when 
and  where  the  sentiment  has  been  inculcated,  that  ignorance  is 
the  parent  of  devotion,  and  that  the  common  people  have  noth- 
ing to  do  with  the  truths  or  duties  of  religion,  but  to  receive 
them  implicitly  from  the  officers  of  the  church.  But  this  senti- 
ment has  filled  the  church  with  corruption,  and  the  world  with 
darkness.  ^  Such  maxims  may  subsei-ve  the  purposes  of  ambi- 
tious men,  who  wish  to  multiply  blind  adherents,  for  their  own 
elevation,  but  they  will  never  promote  the  true  interests  of  the 
soul,  or  the  church,  nor  can  they  bear  a  moment's  candid  exam- 
ination. It  is  true  that  a  person,  otherwise  ignorant,  may  be 
taught  by  the  Spirit  of  God,  and  thus,  in  an  extraordinary  man- 
ner, be  led  to  the  knowledge  as  well  as  the  experience  of  the 
truth.  But  still  this  person  has  knowledge.  And  the  only  res- 
pect in  which  his  case  differs  from  those  of  ordinary  occurrence 
is  the  manner  in  which  the  knowledge  is  obtained.  And  that  is 
a  manner,  in  which  those  cannot  reasonably  expect  to  obtain 
knowledge,  who  neglect  the  means  put  into  their  hands.  There 
is  then  no  alternative.  A  person  must  obtain  a  personal  con- 
viction and  independent  knowledge  of  the  truth,  or  he  cannot 
love  the  truth,  or  exhibit  its  proper  fruits.  The  belief  of  anoth- 
er cannot,  for  that  reason  and  on  that  ground,  be  our  belief.  For 
the  mind  cannot  be  in  possession  of  a  shbject  as  matter  of  be- 
lief, without  some  satisfactory  evidence  of  its  truth.  And  in 
matters  of  sentiment,  the  belief  of  another  is  no  sufficient  evi- 
dence of  the  truth  of  what  he  believes,  because  men  often  and 
greatly  err  in  their  opinions.  Matters  of  fact  may  be  substan- 
tiated by  testimony,  but  not  so  with  matters  of  opinion.     These 


14 

must  be  decided  by  every  mind  for  itself.  And  without  this 
decision,  in  view  of  satisfactory  evidence  oifered  to  the  mind, 
there  can  be  no  rational  belief.  And  though  it  may  be  thought 
to  be  very  easy  and  commodious  to  believe  as  others  do,  and 
have  no  more  trouble  about  opinions,  or  to  say,  I  believe  as  the 
Holy  Mother  Church  believes,  and  there  leave  the  whole  con- 
cern of  doctrine  ;  yet  it  must  be  manifest,  on  a  moment's  re- 
flection, that  in  this  way,  a  person  believes  nothing  at  all. 

It  is  not  indeed  necessary  that  the  mind  should  originate  its 
own  knowledge,    it  may  use  the  labors  of  others,  in  ai-riving  at 
the  knowledge  of  truth.     The  mind  may  receive  the  statements 
and  arguments  of  others,  and  compare  them  with  a  standard, 
and  thus  be  greatly  assisted  in  its  eftbrts.     But  after  all,  the  mind 
must  have  a  view  of  the  evidence  and  ground  of  its  own  con- 
clusions, or  it  can  have  no  real  conclusions.     All  the  angels  in 
heaven  cannot  give  a  knowledge  of  truth  to  the  mind,    but  by 
exhibiting  the  evidence.     And   religious  truth,  being  especially 
designed  to  be  an  object  of  aftection,  must  be  a  subject  of  per- 
sonal perception  and  independent  belief.     This  view  of  the  sub- 
ject cuts  off  the  Roman  principle  of  receiving  the  belief  of  the 
church  as  our  belief,  without  any  knowledge  of  what  that  belief 
is.     The  thing,  in  any  rational  sense,   is  impossible.     Put  the 
matter  to  trial  for  a  moment.     Say,  I  believe  what  the  Holy 
Catholic  Church  believes,  and  because  she  believes  it.    But  what 
does  the  Holy  Church  believe  ?  That  I  do  not  know,  nor  does 
it  concern  me.     But  do  you  believe  there  is   a  God  ?  If  the 
church  believes  it  I  do,  otherwise  I  do  not.     But  yoi;  either  be- 
lieve, or  disbelieve  it,  in  your  own  mind.     If  you  believe,  then 
be  it  so,  the  Holy  Church  cannot  set  aside  the  fact.     And  if  you 
do  not  believe,  the  Holy  Church  cannot  make  your  unbelief 
real  faith.     The  same  principle  cuts  off  all  who,  through  credu- 
lity or  ignorance,  depend  on  others  for  their  faith.     There  are 
many  in  the  community  that  seem  to  make  no  calculations  to 
know   any  thing  themselves ;  but   the  fact  that  somebody  else 
believes,  is  sufficient  for  them.     They  do  not  reflect  that  wheth- 
er Mr.  Somebody  be  right  or  wrong,  his  belief  cannot  be  theirs, 
merely  because  it  is  his,  and  therefore  that  they  are  left  without 
any  faith.     Religious  concerns,  any  more  than  worldly  interests, 
were  never  intended  to  flourish  by  idleness.     And  those  per- 
sons who  will  allow  themselves  no  time  nor  means  for  reading, 
or  gaining  information,   will  find  presently,    that  their  poverty 
will  come   as  one  that  travelleth,  and  their  want  as  an  armed 
man.     And  many,  in  their  haste  to  be  rich,  and  their  inordinate 
love  of  money,  are   starving  the  nobler  mind,   and  preparing 
themselves  for  everlasting  indigence  and  shame.    Let  it  be  then, 
deeply  engraven  on  our  minds,  that  to  believe  any  thing  merely 
because  others  do,  is  to  believe  nothing,  and  that  without  some 
personal  understanding,  and  independent  conviction  of  the  truth, 


15 

we  shall  inevitably  be  found  unbelievers,  and  be  dealt  with  ac- 
cordingly. 

The  above  remarks  and  principles,  it  is  believed,  will  be  gen- 
erally admitted.  And  they  are  principles  having  an  application 
to  the  circumstances  of  the  church.  They  are  principles  of  re- 
ference in  the  detection  of  error,  and  the  estabhshment  of  truth. 

STATEMENTS  CLAIMING   ATTENTION. 

The  way  being  duly  open,  I  have  now  to  bring  to  your  notice 
certain  existing  facts  and  circumstances,  in  relation  to  our  eccle- 
siastical and  theological  concerns  in  this  State,  in  respect  to 
which  I  now  solicit  your  candid  consideration,  and  fair  conclu- 
sion.    And  in  doing  this,  I  beg  you  to  be  assured,  that,  unless  I 
am  totally  deceived  respecting  my  motives,  I  have  no  design  to 
make  divisions  or  cherish  a  spirit  of  unreasonable  jealousy. 
Neither  is  it  my  object  to  criminate  any  individuals  in  the  com- 
munity.    Every  thing  which  unavoidably  assumes  this  appear- 
ance I  sincerely  deprecate.     It  is  inexpressibly  painful  to  be 
obliged  to  expose  the  character  or  conduct  of  any  fellow  crea- 
ture ;  and  especially,  when  that  character  and  conduct  have  a 
near  relation  to  the  interests  of  religion.     But  the  apprehension 
that  the  cause  of  truth  and  religion  will  suffer  more  by  silence 
than  by  speaking,  places  the  subject  in  a  different  light.     It  is 
comparatively  easy  to  keep  silence  and  leave  every  thing  to  its 
course,  and,  if  self-interest  were  the  only  governing  principle, 
silence  would  be  the  resort  of  all  who  see  error  prevailing,  and 
gaining  the  ascendency  in  popular  favor.     But  silence,  in  such  a 
case,  is  denying  the  truth  and  abetting  error.     It  is  betraying 
the  cause  which  is,  to  those  who  sincerely  love  it,  far  more  pre- 
cious than  personal  ease  or  popular  applause.     These  conside- 
rations, unless  motives  are  entirely  misapprehended,  will  explain 
to  you  the  present  attempt.     It  is  a  sense  of  duty,  and  a  desire 
to  promote  the  interests  of  pure  religion,  that  prompts  the  state- 
ments now  to  be  made.     At  the  same  time,  being  about  to  enter 
on  what  I  regard  as  an  imperious  duty,  I  shall  endeavor  to  do 
the  M'ork  to  some  purpose,  without  fear  or  favor  of  any  man. 
I  shall  endeavor  to  put  you  in  possession  of  facts  in  the  most 
simple  and  direct  manner.     And  under  these   circumstances, 
whatever  mercenary  printers  may  think  or  say  to  the  contrary, 
I  shall  not  feel  myself  liable  to  the  charge  of  bringing  railing 
accusations,  or  spreading  evil  reports. 

NEW   DIVINITY,  AND  NEW  MEASURES. 

After  all  that  has  transpired  within  a  few  years  past,  in  this 
State,  it  were  mere  affectation  to  pretend,  that  there  is  not  a 
distressing  division,  both  in  regard  to  doctrines  and  measures, 


16 

among  our  ministers  and  churches.     It  can  no  longer  be  con- 
cealed, and  if  it  could,  the  attempt  would  be  worse  than  useless, 
that  a  system  of  doctrines  and  a  course  of  practice  have  been, 
within  a  few  years  past,   introduced  into  our  Theological  Sem- 
inary, our  College,  and  some  of  our  churches,  which  were  un- 
known to  our  pilgrim  fathers,  and  which  are  extremely  adverse 
to  the  habits  of  our  denomination  for  the  last  fifty  years.     That 
such  is  the  lamentable  fact,  is,  I  presume,  now  too  generally 
known  to  need  any  proof     And  though  the  claim  of  these  doc- 
trines and  measures  to  novelty  in  a  general  view,  is  inadmissible, 
yet  I  shall  call  them,  as  they  have  been  frequently  called  by  their 
advocates,  "  new  doctrines"  and  "  new  measures."     I  might  call 
them  Arminian,  or  Pelagian,  and  fanatical,  without  any  vio- 
lence to  my  own  convictions,  or  those  of  many  others.     But  the 
terror  or  prejudice  of  a  name  is  not  a  weapon  which  I  have  any 
occasion  or  inclination  to  wield.     To  designate  this  new  scheme 
by  any  personal  epithets  seems  hardly  fair.     For  though  it  early 
made  its  appearance  in  this  State,  and  in  our  theological  school, 
yet  it  seems  to  have  been  a  kind  of  simultaneous  effusion  in  all 
parts  of  the  country,  and  spread  through  the  combustible  mate- 
rials, prepared  for  it,  with  the  rapidity  of  lightning,  and  with 
the  smoke  and  explosion  of  "  spark  on  nitrous  grain."     It  is 
therefore  difficult  now  to  tell  of  what  person  or  place  this  divin- 
ity, and  these  measures  are  the  offspring.     Suffice  it  then  to  call 
them,    as  their  friends  appear  to  concur  in  calling  them.  New 
Divinity,  and  New  Measures. 

The  first  question  then  which  occurs  here,  is,  what  is  the  new 
divinity  ;  what  are  the  new  measures  ?  This  question,  till  quite 
recently,  has  been  a  very  difiScult  one  to  answer.  It  has  been 
much  more  easy  to  tell  what  they  are  not,  than  what  they  really 
are.  Either  the  projectors  of  this  new  scheme  designed  to  keep 
their  sentiments  in  concealment,  or  they  have  not  been  capable 
of  being  intelligible  ;  for  the  fact  is,  all  in  respect  to  this  scheme 
has  been  obscurity  and  confusion.  The  difficulty  has  been,  not 
to  refute  doctrines  and  arguments,  but  to  learn  what  they  are. 
This  difficulty  however  seems  now  to  be  in  some  measure  re- 
moved. A  spirit  of  more  frankness  and  directness  seems  to  have 
been  imbibed,  and  certain  recent  events,  which  I  shall  have  oc- 
casion to  notice  in  the  sequel,  have  removed  the  injunctions 
which  have  rested  on  the  subject,  and  we  can  now  see  the  sys- 
tem in  some  of  its  distinct  features. 

I  design  then,  in  a  few  succeeding  remarks,  to  take  up  the 
inquiry — what  is  the  neio  divinity,  and  what  are  the  new  mea- 
sures, and  endeavor  to  throw  some  light  upon  it.  But  I  have 
first  a  word  or  two  to  say.  It  will  be  remembered,  that  the 
plea  of  those  suspected  of  departing  from  the  faith  of  their  fa- 
thers, has  all  along  been — no  difference  hut  in  terms.  And  it  is 
well  known  that  those  who  have  suspected  more  difference  than 


17 

ihis,  have  been  stigmatized  as  jealous  or  malicious.     The  man- 
ner in  which  these  speculations  have  been  stated,  has  been  hy- 
pothetical and  ambiguous.     And  when  any  specific  charge  has 
been  preferred,  the  advocates  of  new  doctrines  have  uniformly 
made  a  movement  to  the  rear,  by  saying,  we  are  misunderstood 
and   misrepresented.     The  language  of  these   innovations,  has 
uniformly  been  that  of  doubt  and  scepticism,  rather  than  that  of 
manly  statement.     "  /  do  not  know  ;"  "  How  do  you  know"  and 
"  It  may  he  that  no  one  can  prove,"  &c.,  are  the  phrases,  which, 
like  a  magic  wand,  have  made  truth  and  error  appear  alike. 
You  all  remember  the  entire   creed  which  came   forth  some 
eighteen  months  since,  with  a  huge  appendix  of  note  and  com- 
ment,  an  anomaly  in  the  history  of  creeds.     And  you  remem- 
ber the  patriarchal  solicitude  which  w^s  manifested  on  the  occa- 
sion, to  draw  out  and  set   befoi'e  you,  a  fair,    lionorahle,  and 
honest  statement  of  the  new  doctrines,  to  prove  to  your  satisfac- 
tion, that  they  are  in  no  wise  different  from  established  ortho- 
doxy.    This  was  the  plea,  and  the  only  plea,   a  year  and  a  half 
since.     But  now  this  plea  has  become  stale,  and  its  efficacy  is 
exhausted.     Now  we  hear  from  some  of  the  subaltern  writers 
and  printers  of  the  new  divinity,  that  the  difference  exists  in  one 
point  only,  and  that  point  respects  the  moral  character  of  infants. 
It  seems  now  to  be  admitted  that,  in  this  point,  there  is  a  differ- 
ence, though  a  very  small,  unimportant  difference,   as  we  are 
told.     And  this  small  difference  respects  the  moral   state  and 
character  in  which  man  commences   his  existence.     But  how 
comes  it  to  pass  that  this  concession  is  now  made  ? — I  have  an 
explanation    to  ofier  ;  you  will  judge  for  yourselves  of  its  cor- 
rectness.    Professor  Stuart,  in  his  Commentary  on  the  Romans, 
with  a  boldness  and  recklessness,  which  unhappily  often  charac- 
terize biblical  critics,  has,  by  a  dash  of  assertion,  swept  away 
the  testimony  of  Paul  to  the  native  depravity  of  infants.     Pro- 
fessor Stuart  has  the  reputation  of  learning,  and  the  advocates 
of  new  divinity  seem  to  be  greatly  encouraged,  by  gathering  to- 
gether under  the  wing  of  the  learned   Professor.     They  have 
plucked  new  courage,  and  have  dared  at  length  to  own  one  sen- 
timent, as  their  legitimate  offspring.     This  circumstance  is  cer- 
tainly important,  as  it  fixes  a  rule  of  exegesis,  by  which  the  dec- 
larations of  new  divinity  are   to  be  interpreted.     And  that  is, 
that  all  those  points,  about  which  doubt  has  been  expressed,  will 
be  openly  avowed  as  subjects  of  full  belief,  as  soon  as  the  advo- 
cates of  new  doctrines  are  emboldened  to  do  it,  by  finding  the 
shield  of  some  great  name.     And  if  Professor  Stuart  proceeds, 
in  his  adventurous  criticism,  to  carry  out  his  principles  to  their 
consequences,  we  shall  be  in  the  way  to  have  a  complete  creed, 
without  note  or  comment,  very  speedily.     If  this  has  been  done 
in  one  instance,  why  will  it  not  probably  be  done   in  others  ? 
Men  who  have  waxed  so  valiant  as  to  admit  one  point  of  differ- 

3 


18 

ence,  contrary  to  their  repeated  asseverations,  may  iincl  their 
courage  rise  to  the  point  of  another,  and  another  concession, 
until  we  have  the  whole  scheme. 

But  the  foregoing  concession  is  not  the  only  developcment  of 
the  new  doctrines  which  has  recently  occurred.  As  friends  and 
advocates  have  multiplied,  caution  has  diminished,  and  from  va- 
rious soui-ces  we  may  now  gather  the  following  summary  as 
comprising  the  essential  peculiarities  of  new  divinity  : 

1.  Men  are  born  into  the  world  without  any  moral  character, 
as  free  from  moral  defilement  or  sinful  propensity,  as  Adam  be- 
fore he  fell. 

2.  Adam  was  created  without  any  moral  character,  and  the 
image  of  God  in  which  he  was  created,  means  nothing  more 
than  a  rational  soul. 

3.  Sin  consists,  not  in  any  specific  opposition  of  heart  to  God 
or  the  truth,  but  in  preference  of  the  world.  The  opposition  to 
God  is  secondary,  arising  from  a  supposed  interference  of  the  di- 
vine will  with  the  inclinations  of  men.  Consequently  depravity 
in  man  is  nothing  more  than  misapprehension  as  to  the  charac- 
ter of  God  and  the  nature  of  happiness. 

4.  Regeneration  therefore  consists  in  the  correction  of  this 
misapprehension,  and  is  eflected  in  all  cases,  and  must  necessa- 
rily be,  by  the  instrumentality  of  truth  presented  to  the  mind. 

5.  The  office  work  of  the  Holy  Spirit  is  to  present  truth  to 
the  mind,  not  to  prepare  the  heart  for  its  reception.  And  the 
greater  efficacy  of  the  operations  of  the  Spirit,  than  those  of  men, 
is  owing  to  the  greater  clearness  with  which  truth  is  presented. 

G.  In  his  moral  government  God  does  the  best  he  can.  And 
the  occurrence  of  sin  in  the  government  of  God  is  chargeable  to 
the  defectible  nature  of  moral  agency,  as  something  which  God 
cannot  control,  and,  therefore,  like  friction  in  a  machine,  a  ne- 
cessary evil  to  which  he  must  submit.  And  the  divine  wisdom 
and  goodness  are  manifested  in  so  managing  this  uncontrollable 
evil,  as  to  produce  the  least  possible  mischief 

These,  to  say  nothing  of  others,  are  all  points  of  diflerence 
between  the  new  divinity  and  orthodoxy,  as  I  shall  presently 
shew.  Those  therefore  who  assert  that  the  difference  lies  in 
one  point  only,  assert  what  they  know,  or  ought  to  know,  is  false. 

It  is  not  my  design  to  enter  on  a  minute  examination  of  this 
creed,  my  principal  object  being  to  shew  wherein  the  new  di- 
vinity essentially  consists.  There  are  a  few  remarks,  howevei% 
which  can  hardly  be  omitted,  though  they  will  probably  occur 
to  every  attentive  reader. 

It  is  supposed  in  this  scheme  that  man  was  created  without 
any  moral  character.  He  was  made  a  rational  being,  and  fur- 
nished with  powers  to  be  a  moral  agent,  and  there  he  was  left 
by  his  Creator,  without  any  moral  character  or  quality.  His 
moral  character  and  acts,  of  course,  must  come  by  the   move- 


19 

nient  of  his  powers.     But  the  question  is,   what    moves  tliese 
powers,  or  so  moves  them,  as  to  produce  moral  acts  ?  Here  is  a 
set  of  powers  having  no  moral  quality,   and  placed  in  circum- 
stances having  no  moral  quality.     Now  can  any  one  of  Adam's 
race  tell  how  such  powers,  thus  situated,  can  produce  acts  having 
moral  qualities  ?  These  powers,  if  they  are  not  moral  in  their 
first  creation,  I  suppose  must  be  physical.     And  the  influence  to 
which  they  are  exposed,  before  they  act,  being  not  moral,  must 
be  physical.     Here  then  is  a  wonder  indeed,  physical  influence 
operating  on  physical  powers,  produces  moral  effects  !  Here,  for 
example,  is  a  water  w  heel  ;  this  is  a  physical  power,  but  it  will 
not  move  without  some  moving  cause.     It  is  adapted  to  be  acted 
upon  by  water,   a  physical  agent.     You  let  on  the  water  and 
the  wheel  moves.     Now  why  are  not  those  movements  moral 
acts,  and  why  does  not  that  wheel  acquire,  by  moving,  a  moral 
character  ?  The  answer  is,  the  power  has  no  moral  quality,  the 
agent  or  cause  has  no  moral  quality,  therefore  the  effects  or  acts 
can  have  no  moral  quality.     Very  well,  all  correct  so  far.     But 
here  are  certain  powers  of  mind,  which  are  supposed  to  be  as 
destitute  of  moral  quality  as  the  water  wheel,  and  placed  in  cir- 
cumstances which  are  supposed  to  be  as  destitute  of  moral  qual- 
ity as  the  water.     And  yet,  these  powers,  under  this  influence, 
are  supposed  to  produce  moral  acts,  and  to  be  the  origin  of  mo- 
i-al  character.  And  this  is  called  philosophy,  new  divinity.  Now 
I  say,  and  I  trust  every  reasonable  man  will  justify  me  in  saying, 
all  this  is  absolutely  ridiculous  and  absurd.     Here,  for  instance, 
is  a  man  that  has  power  to  murder  his  neighbor,  if  he  is  dispos- 
ed.    But  he  is  not  disposed,  in  fact,  he  has  no  disposition,  one 
way  or  the  other.     He  has  power  of  muscle,  and  he  has  a  will, 
that  will  choose  if  any  thing  moves  it  to  choose.     But  he  has 
no  moral  character  or  quality,  and  can  have  none  until  he  acts. 
Now  the  question  is,  how  can  he  act,  in  a  moral  sense,  or  pro- 
duce moral  acts,  in  this  situation  ?  The  strength  of  his  arm,  it  is 
true,  may  take  avv'ay  his  neighbor's  life,  but  he  has  no  disposition 
or  intention  concerning  it.     He  did  not  choose  to  do  it,  for  he 
had  nothing  to  lead  him  to  choose.     The  truth  of  the  case  is, 
according  to  the  new  divinity,  he  cannot  have  a  moral  state  or 
character  until  he  acts  and  makes  one  ;  and  it  is  evident  to  eve- 
ry mind,  that  he  will  not  act  till   he  has  some  moral  quality,  so 
we  must  dismiss  the  man  as  nothing  more  than  a  reasoning  ani- 
mal, or,  as  to  all  moral  relations,  a  stone  or  a  post. 

The  article  in  the  new  divinity  which  ascribes  regeneration 
to  the  instmmentality  of  truth,  deserves  one  or  two  remarks.  I 
have  already,  in  treating  on  essential  truth,  shewn  the  inconsis- 
tency of  this  theory.  But  as  it  comes  to  view  now  in  the  form 
of  an  article,  and  as  the  ofl[ice  work  of  the  Holy  Spirit  is  declar- 
ed to  be  the  employment  of  truth  as  an  instrument.     I  cannot 


20 

dismiss  this  vital  subject  without  a  few  moment's  further  atten- 
tion. InstrumentaHty  may  be  divided  into  common  and  special. 
Common  instrumentahty,  depends  on  some  existing  law  of  na- 
ture, and  all  agency  or  instrumentality  of  this  kind,  consists  in 
making  such  arrangements  as  to  take  advantage  of  that  law  of 
nature.  But  when  these  arrangements  are  properly  made,  the 
effect  is  uniform  and  certain.  Thus  the  power  of  gravitation 
renders  the  pendulum  an  instrument  of  dividing  time,  and  the 
water  wheel  the  instrument  of  moving  machinery.  The  expan- 
siveness  of  water  renders  steam  an  instrument  of  raising  or  pro- 
pelling heavy  bodies.  The  law  of  nature,  that  a  harder  sub- 
stance, in  certain  forms,  will  displace  a  softer,  renders  the  axe 
an  instrument  of  felling  the  tree.  But  in  respect  to  this  kind  of 
instrumentality,  it  is  essential  that  the  effect  be  uniform  and  cer- 
tain, in  proportion  as  the  cause  is  brought  into  a  situation  to  op- 
erate. If  the  effect  does  not  follow,  it  is  an  indication  of  the 
intervention  of  divine  power.  If  the  pendulum  does  not  move 
when  placed  under  the  operation  of  the  law  of  gravity,  or  if  the 
wheel  does  not  follow  the  impulse  of  the  water,  or  the  axe  does 
not  enter  the  tree,  when  suitably  applied,  it  is  by  all  esteemed  a 
miracle.  For  he  only,  who  made  the  laws  of  nature,  is  compe- 
tent to  suspend  them.  Now,  if  the  supposed  instrumentality  of 
truth  in  changing  the  heart  be  of  this  kind,  the  effect  must  always 
be  the  same.  If  truth  is  like  the  axe  in  felling  the  tree,  why 
does  not  the  axe  always  cut,  or  the  tree  always  fall  ?  Perhaps 
it  will  be  said  the  axe  is  some  times  dull,  or  is  not  skilfully  used. 
But  this  does  not  reach  the  difficulty.  I  admit  that,  in  natural 
or  common  instrumentality,  the  effect  will  be  varied  in  different 
circumstances  according  to  the  application  of  the  cause.  But 
this  is  only  a  circumstantial  variation.  If  a  man  has  strength 
and  skill  to  cut  down  one  tree,  we  conclude  that,  with  the  same 
strength  and  skill,  and  the  same  instrument,  he  may  cut  down 
another,  and  any  tree  he  pleases.  But  this  will  not  hold  in  the 
instrumentality  of  truth.  If  Peter  could  so  present  truth  as  to 
convert,  by  its  instrumentality,  three  thousand  at  Jerusalem,  why 
could  he  not,  by  the  same  instrumentalit}^,  convert  Simon  Ma- 
gus, or  his  murderers  at  Rome  ?  If  Paul  could  beget  many  at 
Corinth  and  Ephesus,  through  the  Gospel,  why  could  he  not  by 
the  same  means,  renew  Felix,  or  Agrippa  ?  And  if  the  truth, 
properly  presented,  will  change  the  heart,  why  should  our  Sav- 
iour say,  because  I  tell  you  the  truth,  ye  believe  not  ?  Certainly, 
no  rational  man  will  pretend  that  truth  has  an  instrumentality  of 
this  kind,  in  changing  the  heart.  If  it  has,  why  is  not  every  sin- 
ner who  hears  the  Gospel  converted  ?  And  if  the  axes  of  ortho- 
doxy are  too  dull,  w^hy  do  not  the  sharp  and  burnished  tools  of 
the  new  divinity  produce  the  effect  ?  Why  is  any  man  uncon- 
verted, especially  who  comes  in  contact  with  the  new  divinity  ' 


21 

urged  home  by  the  new  measures  ?  And  yet  there  are  trees  so 
sturdy  that  they  do  not  fall,  though  they  have  been  hacked  and 
hewed  for  years.  Are  all  these  cases  miracles  ?  Is  the  failure 
owing  to  the  intervention  of  God,  or  a  suspension  of  the  laws  of 
nature  ? 

Another  kind  of  instrumentality  is  called  special,  because  it 
depends  on  the  special  appointment  and  intervention  of  God. 
And  this  kind  of  instrumentality  is,  in  all  cases,  miraculous.  It 
was  the  instrumentality  of  the  rod  of  Moses,  in  dividing  the  Red 
Sea,  or  the  ram's  horns,  in  levelling  the  walls  of  Jericho,  or  the 
word  of  Joshua,  in  causing  the  sun  and  moon  to  stand  still.  But 
will  any  man  contend  that  the  change  of  the  heart  is  a  miracu- 
lous operation  1  If  so,  why  has  it  not  ceased  with  other  exer- 
tions of  miraculous  power  ?  If  neither  of  these  kinds  of  instru- 
mentality is  supposable  in  the  case,  it  will  follow  that  truth  has 
no  instrumentality  at  all  in  changing  the  heart.  And  thus  it  is 
represented  in  the  Scriptures,  as  I  have  already  shewn.  "  He 
that  commanded  the  light  to  shine  out  of  darkness,  hath  shined 
in  our  hearts,"  &c.  What  instrumentality  was  employed  in 
commanding  the  light  to  shine  out  of  darkness  ?  And  if  the  cases 
are  parallel,  as  an  inspired  Apostle  represents  them  to  be,  what 
instrumentality  is  employed  in  shining  in  the  heart  when  the 
light  is  put  there  ?  But  is  truth  then  of  no  use  ?  I  answer,  it  has 
an  instrumentality  in  enlightening  the  understanding  and  con- 
vincing the  conscience,  according  to  natural  principles.  It  has 
also  an  instrumentality  in  sanctifying  those  who  are  regenerated. 
But  farther  than  this,  the  Scriptures  do  not  warrant  us  to  go. 
To  represent  the  Holy  Spirit  then  as  a  mere  secondary  agent, 
in  using  the  instrumentality  of  truth,  in  renewing  the  heart,  is 
entirely  derogatory  to  tiiat  divine  agent,  and  is  robbing  God  of 
the  glory  of  his  most  wonderful  work. 

But  I  forbear  farther  comment.  The  point  now  in  view  is 
the  difference  between  new  divinity  and  orthodoxy.  This  dif- 
ference will  be  best  seen  by  placing  the  two  systems  side  by 
side. 

ORTHODOXY.  NEW  DIVINITY. 

"  God    created    man  after  his    own  God  created  man  a  rational    being, 

image,    in    knowledge,    righteousness,  without  any  moral  character, 

and  holiness."  Manns  Sermon. 
Andover  Confession  of  Faith. 

"  Adam,  the  federal  head  and  re-  Men  are  born  destitute  of  moral 
presentative  of  the  human  race,  was  character,  and  become  sinners  by  their 
placed  in  a  state  of  probation,    and  in     own  act. 

consequence   of  his  disobedience,    all         Stuart  on  Romans — Taylor^ s  Creed. 
his   descendants    are    constituted  sin- 
ners, and  by  nature,  every  man  is  per- 
sonally depraved." — And'r  Conf. 


22 

"No  means  wliatever  can  change  tlie  Regeneration  is  produced  by  the  in- 

heart  of  a  sinner,  and  make  it  lioly —  lluence  of   the  Holy  Spirit,    operating 

regeneration  and  sanctification  are  ef-  on  the  mind  through  the  truth, 

fects  of  the  creating  and  renewing  Taylors  Creed. 
agency  of  the  Holy  Spirit.  By  con- 
vincing us  of  our  sin  and  misery,  and 
enlightening  our  minds,  working  faith 
in  us,  and  renewing  our  wills,  the  Ho- 
ly Spirit  makes  us  partakers  of  the  re- 
demption purchased  by  Christ." 

Andover  Conf. 

"  It   is  the   prerogative   of  God  to  "  I  do    not  believe    that   sin   can  be 

bring  good   out  of  evil,   and   he  will  proved  to  be  the    necessary  means  of 

cause   the  wrath  and  rage  of  wicked  the  greatest  good,  and    tliat  as  such, 

men  and  devils  to  praise  him  ;  and  all  God  prefers  it  to  holiness  in  its  stead, 

the  evil  which  has   existed,    and    will  But  I   do  believe   that  holiness,  as  the 

forever  exist  in  the  moral  system,   will  means    of  good,  may   be    better  than 

eventually  be  made  to  promote  a  most  sin;  and  that  it  may  be  true,  all  tilings 

important  purpose,  under  the  wise  and  considered,  that  God  prefers   holiness 

perfect  administration  of  that  Almigh-  to  sin  in  all  instances  in  which  the  lat- 

TV  Being,  who  will  cause  all  things  to  ter  takes  place." — Taylor''s  Comment  on 

work  for  his  own  glory,  and  thus  fulfil  [las  Creed. 

all  his  pleasure." — Andover  Conf.  See  aho  Fitch  on  Permission  of 

[Sin,  in  Chr.  Spec, — (See  JVote.) 

From  the  above  specimen,  every  one  can  judge  for  himself 
w^hether  there  is  no  difference  between  orthodoxy  and  new  di- 
vinit}'^,  or  whether  that  difference  is  confined  to  one  point.  And 
who  will  say,  in  this  view  of  the  subject,  that  the  difference  is 
not  essential  ?  If  these  points,  in  v,'hich  the  difference  lies,  are 
not  essential  truths  in  the  Gospel  system,  then  I  ask,  what  is  ? 
Which  of  these  points  can  be  omitted,  and  the  omission  not  have 
a  demolishing  influence  on  the  whole  system  ?  The  truth  is, 
and  it  is  novv^  so  far  disclosed  as  no  longer  to  escape  general 
notice,  there  is  a  radical  difference  in  these  two  schemes, — a 
dift'erence  which  will  array  them  in  opposition  to  each  other. 
One  of  these  systems  can  succeed  only  by  the  subversion  of  the 
other.  And  whoever  questions  this  consequence,  must  be  igno- 
rant or  dishonest,  in  respect  to  this  subject.  This  is  a  conse- 
quence wliich  is  perfectly  well  understood  by  the  advocates  of 
new  divinity  in  secret  conclave,  and  they  have  mutual  gratula- 
tion  in  every  instance,  in  which  they  suppose  that  new  divinity 
obtains  a  triumph  over  orthodoxy.  They  confidently  anticipate 
the  day  when  orthodoxy  will  be  driven  from  the  land,  and  new 
divinity  left  without  a  rival.  And  yet  some  of  their  adher- 
ents will  say,  there  is  no  difference,  except  in  one  small  point. 

But  we  must  not  forget  the  new  measures  ;  these  are  the 
legitimate  fruit  of  new  doctrines.  And  though,  like  the  elements 
of  a  hail  storm,  they  originated  in  different  regions,  yet  their 
affinity  soon  produced  a  mutual  attraction,  and  they  came  to- 
gether, one  furnishing  the  matter,  and  the  other  pouring  it  out. 
But  the  question  is,  what  are  new  measures  ?  To  this  1  answer. 
To  exhort  sinners  to  immediate  repentance,  or  to  hold  them  to 


23 

their  obligation,  is  not  a  new  measure.  This  has  been  the  prac- 
tice in  the  ortliodox  churches,  long  before  new  doctrines  or  new 
measures  were  heard  of.  To  represent  then,  that  sinners  liave 
been,  by  ministers  of  our  denomination,  till  lately,  told  to  wait 
God's  time,  and  tliat  they  would  be  excusable  in  so  doing,  is  a 
slanderous  report.  Sinners  have  always  been  told,  since  I  can 
remember  any  thing  about  the  matter,  that  God  required  them 
immediately  to  repent,  and  that  such  is  their  indispensable  duty. 
But  they  have  also  been  told,  as  the  Scriptures  and  facts  teach, 
that  they  will  not  come  to  Christ  that  they  may  have  life.  And 
if  left  to  themselves,  they  never  will  come.  So  that  through 
their  own  perverseness  and  fault  they  arc  entirely  dependent  on 
sovereign  grace  for  salvation.     And  is  not  this  true  ? 

But  new  measures,  so  far  as  I  understand  them,  consist 
chiefly  in  the  following  things,  viz : 

1.  In  exhorting  sinners  to  resolve  to  be  Christians,  or  to  pro- 
mise that  they  will  make  religion  their  great  concern  ;  and  in 
representing  such  a  promise  or  resolve  as  equivalent  to  tlie  duty. 
Therefore,  the  great  object  of  new  measures  appears  to  be  to 
make  people  believe  they  are  converted,  rather  than  to  secure 
their  real  conversion. 

2.  New  measures  imply,  that  a  person's  declaration  in  his 
own  case,  hastily  expressed,  is  to  be  admitted  by  himself  and 
others,  as  decisive  evidence  of  his  state.  Consequently  a  lead- 
ing object  of  new  measures  seems  to  be  to  lead  people  to  pro- 
claim their  conversion,  either  by  direct  declaration,  or  by 
taking  certain  seats,  or  positions,  or  by  certain  signs  previously 
concerted  ;  and  especially  to  lead  them  hastily  to  proclaim  this 
opmion,  by  hurrying  themselves,  in  great  multitudes,  into  the 
churches. 

3.  New  measures  imply,  that  every  excitement  which  as- 
sumes the  name  of  a  revival,  or  any  of^  its  aspects,  is  to  be  re- 
garded as  really  such.  Hence  those  addicted  to  new  measures 
are  generally  mdiscriminate  in  their  annunciations  and  praises 
of  all  movements,  that  put  on  the  appearance  of  revivals.  And 
hence  they  are  censorious  and  uncharitable  towards  those  who 
make  distinctions  between  genuine  and  spurious  excitement, 
stigmatizmg  them  as  enemies  to  revivals,  as  cold  and  formal,  or 
dead. 

4.  Another  feature  of  new  measures  is,  to  use  up  the  excita- 
ble materials  of  the  human  system,  without  discretion  or  mercy. 
The  process  is  entirely  on  the  stimulating  principle.  And  no 
calculation  or  provision  is  made  for  the  unavoidable  decline  of 
excited  leehng  and  heated  passion.  The  whole  object  of  these 
measures  seems  to  be,  to  drive  the  elements  of  the  animal  sys- 
tem into  entire  commotion.  And  if  four  days  are  not  sufficient, 
ten,  or  twenty,  or  thirty  days  must  be  occupied. 

5.  A  certain  consequence  of  new  measures,  therefore,  is,  to 


24 

blunt  and  efface  moral  sensibility,  and  to  prostrate  all  genuine 
moral  feeling,  by  the  substitution  and  excitement  of  animal  pas- 
sion, and  thus,  in  the  result,  to  induce  a  stupor,  which  often  ends 
in  scepticism  or  infidelity.  These  measures  also  corrupt  and 
distract  the  churches,  by  lumbering  them  with  unmanageable 
numbers  and  unworthy  members,  and  by  unhinging  all  order  and 
regularity  of  proceeding.  This  effect  is  already  sufficiently  ev- 
ident from  the  state  of  the  churches  in  our  land,  which  have  in 
the  greatest  degree  fallen  under  the  influence  of  these  measures. 
Look  at  those  churches  where  these  measures  have  been  rife  and 
popular,  urged  on  by  revival  men  of  the  new  stamp  ;  and  what 
is  their  present  state — what  their  future  prospects  ?  We  shall, 
perhaps,  be  better  able  to  answer  this  question  in  the  sequel, 
as  I  design  to  lay  before  you  some  testimony  from  these  very 
churches.  But,  for  the  truth  of  these  views  of  new  measures, 
I  appeal  to  every  person  who  has  had  opportunity  to  observe, 
and  to  the  transactions  of  many  a  protracted  meeting  in  our 
land. 

To  the  churches,  therefore,  of  the  Congregational  connexion, 
is  the  appeal  made — are  these  things  to  be  admitted  and 
approbated  by  us  ?  Will  you  receive  these  doctrines,  or 
countenance  these  measures  ?  Why  will  you  do  it  ?  Have  not 
our  churches  been  eminently  prosperous,  united,  and  happy, 
under  the  influence  of  orthodoxy  ?  Have  they  not  been  blessed 
of  God,  and  enjoyed  his  smiles  almost  beyond  all  example  ? 
And  has  not  the  harmony  and  fellowship  of  our  churches  been 
uninterrupted  since  they  came  under  the  influence  of  the  doc- 
trines taught  b)"^  Edwards  and  Bellamy  ?  Have  not  the  fruits  of 
righteousness  been  increasing  ?  Have  not  charitable  institutions 
sprung  up  and  flourished  under  the  auspices  of  our  faith  ?  AVhat 
do  we  expect  more  ?  What  benefit  are  we  to  hope  for  from  a 
change  of  our  ground  ?  And  instead  of  any  rational  prospect  of 
benefit,  are  we  not  putting  our  dearest  interests  in  jeopardy  ? 
Are  we  not  running  into  unknown  and  dangerous  seas,  without 
chart  or  pilot  ?  Is  not  our  advance  in  moral  improvement  al- 
ready checked  ?  Is  not  the  Holy  Spirit  grieved,  and  revivals, 
are  they  not  becoming  rare  ?  Is  not  the  hum  of  preparation 
for  controversy  already  heard  in  our  camp.  Is  not  our  College 
losing  its  hold  on  Christian  sympathy  and  confidence  ?  and  our 
candidates  for  the  ministry  that  are  now  presenting  themselves 

but  I  forbear.     Brethren,  you  have  new  doctrines  and  new 

measures  before  you  ;  with  you  it  remains  to  say  whether  you 
will  bid  them  Godspeed. 

CIRCUMSTANCES  WHICH    SEEM  TO  INDICATE  ARTIFICE. 

It  is  with  reluctance  that  I  enter  on  this  topic,  and  I  should 
not  do  it  if  not  constrained   by  a  sense  of  duty.     Certain  meas- 


25 

ures  of  policy,  and  those  apparently  not  consistent  with  strict 
integrity,  have  been  adopted  to  carry  forward  a  revolution  in 
our  cluu'chcs,  which  ought  to  be  known,  and  upon  which  the 
churches  ought  to  have  an  opportunity  to  pass  their  judgment. 
To  pass  by  these  without  suitable  notice  would  involve  unfaith- 
fulness to  the  interests  of  Zion.  I  take  leave  therefore  to  state, 
that  misrepresentations  have  been  made  of  the  sentiments  of  em- 
inent men,  of  former  days,  for  the  purpose,  as  would  seem,  of 
gaining  the  influence  of  their  names.  Particularly  is  this  true 
in  regard  to  the  writings  and  sentiments  of  President  Edwards, 
whose  praise  is  in  all  our  churches,  and  who  was,  in  his  day, 
the  great  apostle  of  orthodoxy.  He  spent  much  of  his  time  and 
strength  in  combatting  Arminianism,  as  it  was  then  understood 
to  be,  but  whatever  it  be  called,  in  combatting  the  very  system 
which  now  claims  to  be  new  divinity.  This  he  did  with  so 
much  success,  that  he  was  the  instrument  of  bringing  back  the 
declining  churches  of  New  England  to  the  principles  of  the  re- 
formation. And  such  is  the  influence  of  his  name  in  all  these 
parts,  that  great  attempts  have  been  made  to  smuggle  that  influ- 
ence into  support  of  the  very  doctrines  which  he  labored  all  his 
life  to  refute.  For  this  purpose  sentences  and  parts  of  senten- 
ces have  been  detached  from  their  proper  connexion  in  his  wri- 
tings, and  so  presented  as  to  convey  a  meaning  suited  to  the 
purposes  of  the  culler.  I  should  give  examples  of  this  artifice, 
if  they  had  not  been  already  so  fully  stated  as  to  be  rendered 
unnecessary.  If  any  have  not  seen  these  statements,  they  are 
referred  to  a  Review  of  Dr.  Taylor's  Concio  ad  Clerum,  and  to 
an  Examination  of  Strictures  on  that  Review  in  the  Christian 
Spectator,  where  facts  of  this  kind  are  specified.  Many  asser- 
tions have  also  been  publicly  made  as  to  the  sentiments  and  re- 
marks of  President  Edwards,  which  are  utterly  unfounded  in 
fact,  and  known  to  be  so  by  all  who  are  acquainted  with  the 
writings  of  that  illustrious  theologian.  Indeed  there  is  not  a 
shadow  of  doubt  that  President  Edwards  would  have  rejected 
with  abhorrence,  all  the  peculiarities  of  the  new  divinity ;  be- 
cause he  did  thus  reject  them  in  substance,  under  a  different 
name.  And  it  is  cruel  as  well  as  dishonest  to  make  the  name  of 
such  a  man,  a  shield  for  what  he  himself  rejected  as  error.  I 
would  therefore  call  upon  the  churches  to  observe  this  artifice, 
and  give  it  its  proper  influence  in  forming  their  opinion  of  the 
new  divinity.  What  must  the  divinity  be,  and  what  must  its 
authors  be,  when  its  support  is  trick  and  stratagem  ?  The  re^ 
marks  of  Dr.  Miller  on  this  point  are  worthy  of  serious  regard 
by  all  who  inquire  for  truth.  He,  from  being  long  conversant 
with  theological  inquiries,  as  Professor  in  the  Theological  Serni- 
nary  at  Princeton,  must  be  supposed  to  be  w^ell  acquainted  with 
the  writings  of  President  Edwards,  and  qualified  to  interpret  his 
language.     In  his  seventh  letter  to  the  Presbyterian  Church,  ho 

4 


26 

says,  "  1  am  not  unacquainted  with  the  ingenious  and  plausible 
efforts  of  distinguished  brethren  who  advocate  these  specula- 
tions, to  reconcile  them  with  the  simple  truths  of  the  Gospel, 
and  to  shew  that  they  do  not  differ  from  the  doctrines  taught, 
on  the  same  subjects,  by  President  Edwards,  by  Witherspoon, 
and  other  venerable  fathers,  whose  praise  is  in  all  the  churches. 
But  the  more  I  read  of  such  efforts,  the  more  I  am  amazed  and 
dissatisfied.  By  a  similar  process,  I  could  prove  that  President 
Edwards  and  John  Taylor,  of  Norwich,  did  not  materially  dif- 
fer. Either  language  has  lost  its  meaning,  or  these  brethren 
differ  essentially  from  the  excellent  men  whose  authority  they 
plead." 

The  same  course,  substantially,  has  been  pursued  with  Bella- 
my and  Dwight.  Their  writings  have  been  garbled  and  tortur- 
ed to  extract  from  them  new  divinity.  By  this  means  the  three 
most  potent  names  in  all  the  ranks  of  New  England  theology, 
have  been  literally  pressed  into  the  service  of  new  divinity. 

But  the  artifice  does  not  stop  here.  Lately  we  have  a  Church 
Psalmody  announced,  as  sanctioned  by  the  name  of  Watts.  In 
this  production,  there  are  omissions  which  Watts  would  have 
considered  of  fundamental  importance.  And  thus  the  name  of 
this  good  man  is  made  a  passport  to  a  production,  which  Watts 
would  sooner  have  lost  his  right  hand  than  have  authorized.  In 
addition  to  this,  agents  have  been  abroad  in  the  community,  soli- 
citing patronage  for  a  "  Comjirehensive  Commentary  on  the  Bi- 
ble" which,  it  seems,  is  to  be  culled  from  the  works  of  Scott, 
Henry,  and  Brown.  These  friends  of  sound  doctrine  would 
doubtless  prefer  to  speak  for  themselves,  as  they  have  spoken 
in  their  Commentaries,  than  to  have  their  words  disjointed  and 
new  modelled.  And  what  can  be  the  object  of  this  invasion  of 
the  rights  of  authors,  unless  it  is  to  turn  the  reputation  of  these 
men  against  their  own  sentiments,  by  presenting  partial  state- 
ments. I  can  perceive  no  other  object  to  be  accomplished  by 
this  patch-work  commentary.  The  entire  commentaries  of 
Scott  and  Henry  are  now  afforded  so  cheap,  that  any  one,  who 
will  read  a  commentary,  need  not  be  without  them.  The  moral 
honesty  of  this  proceeding  is  at  least  very  questionable.  And 
the  churches  should  understand,  that  not  a  little  vigilance  on 
their  part  will  be  requisite  to  avoid  all  the  snares  that  are  now 
prepared  for  them.  "  If  it  were  possible,"  said  Chist,  "  they 
shall  deceive  the  very  elect."  And  we  may  begin  to  understand 
something  of  the  meaning  of  this  passage.  What  remains  on 
this  point  but  that  we  have  a  new  translation  of  the  Bible  ?  And 
such  a  translation  is  said  to  be  preparing. 

Another  artifice  which  is  employed  to  give  currency  to  the 
new  doctrines  and  new  measures,  is  the  representation,  that 
the)'^  are  a  recent  discovery,  and  a  great  improvement  in  the 
matter  and  manner  of  preaching.     It  is  boastingly  pretended 


27 

also,  that  all  tlie  benevolent  institutions  of  the  day  are  the  fruit 
of  new  measures.  We  are  told  by  some,  whose  modesty  is  not 
of  the  retiring,  self-abasing  cast,  that  the  charitable  efforts  which 
distinguish  our  age  and  country  derive  their  origin  from  them, 
the  friends  of  new  doctrines  and  new  measures.  Much  more  in 
this  style  of  boast  and  vain-glory  might  be  gathered  from  some 
of  the  publications  devoted  to  new  divinity.  Now  all  this,  to 
minds  of  common  information,  is  known  to  be  utterly  false. 
The  doctrines  called  new,  are  as  old  at  least  as  the  fifth  century. 
And  the  ground  of  this  controversy  has  been  explored  hundreds 
of  times,  before  the  present  champions  of  new  doctrines  were 
born.  And  the  measures,  as  to  manner  and  form  of  presenting 
these  doctrines,  have  no  great  claim  to  recent  improvement. 
Those  acquainted  with  the  operations  of  Davenport,  in  the  east- 
ern parts  of  this  State,  near  a  century  ago,  will  not  give  much 
weight  to  the  claim  of  a  new  method  of  presenting  truth,  which 
is  now  preferred.  The  truth  is,  the  fanaticism  which  followed 
the  great  revivals  of  1740,  put  on  much  the  same  appearance, and 
adopted  much  the  same  course,  with  the  new  measures  of  the  pre- 
sent day.  And  that  fanaticism,  which  then  claimed  what  new 
measures  do  now,  to  be  the  very  spirit  and  essence  of  revivals 
and  of  true  religion,  extinguished,  in  some  churches,  the  flame  of 
piety,  which  could  not  be  re-kindled  for  half  a  century.  So 
greatly  do  men  sometimes  mistake,  who  verily  think  they  are 
doing  God  service.  It  is  very  desirable  that  those  who  have 
strong  confidence  in  new  measures,  and  think  that  nothing  like 
them  was  ever  witnessed  in  the  church,  should  know  something 
of  the  extraordinary  doings  which  prevailed  in  the  early  days  of 
New  England. 

Trumbull  relates,  (vol.  ii.  p.  100,)  "  That  the  glorious  work 
of  God,  (in  1740,)  which  had  eftected  such  a  wonderful  refor- 
mation of  manners  through  the  country,  was  marred  and 
greatly  injured,  by  imprudences  and  irregularities.  Many  lay- 
exhorters  sprang  up  among  the  people,  especially  in  the  counties 
of  New  London  and  Windham.  And  among  some  there  ap- 
peared an  inclination  to  follow  impulses,  and  a  pretence  to  know 
the  state  of  men's  souls,  who  were  converted  and  who  were  not." 
"  It  was  Mr.  Davenport's  manner,  when  a  number  had  cried 
out,  and  there  had  been  great  agitations  of  body,  to  pronounce 
them  tokens  of  divine  favor,  and  what  was  still  worse,  he  would 
declare  those  persons,  who  were  the  subjects  of  these  outcries 
and  agitations,  to  be  converted,  or  that  they  had  come  to  Christ. 
He  was  further  the  great  encourager,  if  not  the  first  setter  up 
of  public  exhorters,  not  restricting  them  according  to  the  Gos- 
pel rule  of  brotherly  exhortation,  but  encouraging  any  who  were 
reputed  to  be  lively,  zealous  Christians,  to  exhort  publicly  in 
full  assemblies  with  ministerial  assurance  and  authority,  though 
altogether  raw  and  unskilful  in  the  word  of  righteousness. — 


28 

What  had  still  a  more  mischievous  influence  than  all  the  restV 
was,  his  undertaking  to  examine  his  brethren  in  the  ministry,  as 
to  their  spiritual  state,  and  publicly  to  decide  concerning  them,, 
whether  they  were  converted  or  unconverted.  Some,  whom  he 
had  privately  examined,  and  who  appeared  to  be  men  of  as  much 
grace  as  himself,  he  would  in  his  public  prayers,  pronounce  un- 
converted. Such  as  refused  to  be  examined  by  him,  were  cer- 
tain to  be  denounced,  as  either  unconverted  or  in  a  very  doubt- 
ful condition.  Thus  disorder,  jealousy,  and  confusion  were  sown 
in  the  churches.  He  represented  that  it  was  a  dreadful  thing 
to  hear  unconverted  ministers  ;  that  their  preaching  was  as  bad 
as  poison,  and  he  warned  the  people  against  it." 

Concerning  the  prevailing  irregularities  of  that  flay,  the  histo- 
rian proceeds,  (page  168,)  "  It  was  now  a  very  critical  and  mo- 
mentous period  with  the  churches,  for  while  the  Spirit  of  God 
wrought  powerfully,  Satan  raged  maliciously,  and  played  off  his 
old  subtleties  by  transforming  himself  into  an  angel  of  light,  de- 
ceiving many.  There  was  a  false,  as  well  as  a  good  Spirit 
among  the  people,  and  a  disposition  to  make  rehgion  consist  in 
crying  out,  in  bodily  agitations,  in  great  fears,  in  joys,  in  zeal 
and  talk.  When  ministers  in  faithfulness  pointed  out  their  er- 
rors and  false  notions,  and  shewed  them  clearly  in  what  true  re- 
ligion consisted,  and  pressed  it  upon  them  to  be  followers  of  God 
as  dear  children,  they  were,  numbers  of  them,  disobliged,  and 
pretended  that  the  ministers'  preaching  had  a  tendency  to 
quench  the  Spirit.  Many  declared  that  they  had  rather  hear 
the  lay-brethren  exercise  their  gifts,  than  to  hear  the  ministers, 
and  that  more  souls  were  converted  under  their  exertions,  than 
under  those  of  the  ministers.  In  their  religious  conduct,  they 
were  influenced  rather  by  inward  impressions,  than  by  the  plain 
word  of  God,  or  the  manifest  intimations  of  Providence.  Nei- 
ther ministerial  advice  nor  parental  counsel,  nor  their  obliga- 
tions to  relative  duties  were  of  any  weight  with  them,  in  com- 
parison with  impressions.  They  maintained  that  if  they  did  not 
feel  a  ministers  preaching,  he  was  either  unconverted  or  legal 
and  dead.  They  thought  lightly  of  those  public  meetings  and 
exercises  in  which  there  was  no  visible  great  stir  or  operations 
among  the  people.  They  would  commonly  say  there  was  noth- 
ing of  the  power  of  religion.  There  was  a  remarkable  haugh- 
tiness and  self-sufficiency,  and  a  fierce  and  bitter  spirit  and  zeal, 
a  censoriousness,  and  impatience  of  instruction,  and  reproof 
among  these  people,  and  especially  among  their  exhorters." — 
(See  Trumbull's  History  of  Connecticut,  vol.  ii.  p.  170.) 

Is  it  not  evident  from  this  account,  that  the  spirit  of  new 
measures,  has  been  an  old  spirit  ?  Who  can  read  these  accounts 
of  the  abuses  of  revivals  in  former  days,  and  not  think  of  some 
recent  proceedings  in  some  of  our  churches,  in  which  lay-breth- 
ren have  been  set  to  the  work  of  public  teaching,  and  leading 


S9 

j)ublJc  devotions,  in  the  presence  of  ministers  ;  and  when  regu- 
lar pastors  have  been  prayed  for  as  unconverted  ?  Who  can  read 
these  accounts,  and  not  recognize  the  same  spirit  that  dictates 
some  of  the  narratives  and  remarks  which  appear  in  some  of 
our  rchgious  newspapers  ?  Who  will  fail  to  see  the  similarity  of 
spirit  which  now  censures  all  that  endeavor  to  check  these  ex- 
travagancies, and  pronounces  men,  who  have  been  laboring 
thirty  or  forty  years  for  the  promotion  of  true  religion,  enemies 
to  revivals  '(  Who  then  will  not  see,  that  what  are  now  called 
new  measures  are  only  a  new  edition  of  the  extravagancies  of 
former  times  ;  the  effects  of  which,  in  some  places,  are  still  visi- 
ble in  the  desolations  of  many  generations  1  All  past  experience 
teaches  that  these  new  measures,  if  they  were  to  become  gene- 
rally prevalent,  would  prostrate  the  spirit  of  true  religion  in  our 
land,  and  turn  our  fruitful  field  into  a  wilderness.  That  such  is 
now  in  some  measure  the  effect,  is  but  too  evident.  Whence 
comes  the  present  prevalent  languor  of  our  churches,  but  from 
previous  undue  excitement  1  This  is  not  mere  conjecture.  In 
the  western  part  of  the  state  of  New  York,  where  these  mea- 
sures were  first  brought  to  bear  extensively  on  the  minds  of 
people,  the  churches  are  said  to  be  in  a  most  distracted  state. 
In  the  Volunteer,  for  April,  1833,  is  an  article  entitled,  "J.  voice 
of  lamentation  from  the  West."  It  commences  with  the  follow- 
ing remarks,  from  the  Albany  Journal  and  Telegraph,  viz  : 
"  The  Presbytery  of  Niagara,  which  has  borne  its  testimony  in 
favor  of  good  things,  not  long  since,  and  whose  competency  of 
judging  cannot  be  doubted,  in  its  annual  narrative  proclaims  to 
the  churches  some  things,  in  which  not  a  few,  who  have  known 
something  of  new  measures,  can  sympathize  with  them.  Let 
the  churches  mark  the  following,  and  take  warning  : 

"  Reasons  for  the  re-action  in  the  state  of  feeling — the  apathy 
which  prevails.'" 

"  One  great  reason  for  this  dearth  and  criminal  apathy,  is,  we 
think,  the  wonderful  success  wdiich  has  attended  protracted 
meetings  in  this  region  in  times  past,  insomuch,  that  we  have 
become  spiritually  full  and  increased  in  goods.  The  church  does 
not  desire,  and  hardly  expects  a  blessing  on  the  stated  preach- 
ing of  the  word,  and  the  ordinary  means  of  grace.  For  trans- 
ferring that  confidence  to  protracted  meetings,  or  any  other 
means  whatever,  that  is  due  to  the  arm  of  the  Lord  alone,  he  is 
sending  leanness  to  our  souls."  "  Another  evil  we  have  to 
regret,  and  under  which  our  churches  suffer,  is  the  effect  of  too 
great  precipitancy,  in  times  past,  in  some  instances  at  least,  in 
receiving  members  into  the  communion  of  our  churches  from 
the  world.  This  has  taken  place  chiefly  through  the  excitation 
of  protracted  meetings,  so  soon  as  the  individuals  began  to  in- 
dulge hope,  without  examining  them  minutely  on  the  great  doc- 
trines of  grace,  or  waiting  to  impart  to  them  previous  and  pre- 


30 

paratory  knowledge  and  instruction,  so  needful  to  the  com- 
mencement of  a  good  hope.  This  evil  also  originates  partly,  from 
not  requiring  candidates  to  subscribe  to  the  public  standards  of 
the  Presbyterian  church ;  though  this  omission,  we  are  happy 
to  say,  has  not  been  general  among  our  churches.  But  so  far 
as  it  has  prevailed,  and  as  a  necessary  result  of  such  laxness,  so 
contrary  to  our  public  standards,  to  common  and  long  establish- 
ed usage,  to  the  ordination  vows  of  our  ministers  and  ruling  el- 
ders, and  so  plainly  repugnant  to  the  peace  and  purity  of  the 
Presbyterian  church,  a  number  have  been  received  among  us 
who  refuse  to  receive  the  Confessions  and  Catechisms  of  our 
church.  However  pleasing  in  theory,  and  infinitely  desirable  in 
fact,  the  speedy  upbuilding  of  the  Zion  of  our  God,  over  all  the 
earth,  yet,  with  us,  painful  experience  demonstrates,  that  unifor- 
mity of  doctrine  and  practice,  is  essential  to  peace  and  harmony, 
while  that  doctrine  and  practice,  being  conformable  to  the  word 
of  God,  is  no  less  essential  to  the  purity,  order,  and  prosperity  of 
the  church  of  Christ.  Accordingly,  as  in  duty  to  the  churches 
under  our  care,  we  feel  solemnly  called  upon  to  bear  our  public 
testimony  against  hasty,  indiscreet  admissions  into  the  church, 
and  particularly  against  dispensing  with  the  public  standards  of 
the  church  on  these  occasions." 

"  Another  obstacle  to  the  progress  of  serious  piety  is,  the  un- 
settled state  of  the  ministry  on  this  part  of  the  walls  of  Zion. 
Ministers  now  usully  remain  but  a  year  or  two  in  a  place.  We 
lament  to  find  that  the  importance  of  settled  pastors,  who  shall 
feed  the  flock  with  knowledge  and  understanding,  is  not  duly 
felt  by  our  churches,  nor  indeed  the  nature  and  obligations  of 
the  pastoral  relation  much  regarded  where  it  exists. — We  hope 
and  pray  that  these  evils  are  sufficiently  felt  to  return  to  the  old 
paths,  and  by  settling  pastors  wherever  the  ministry  can  be  sus- 
tained, they  will  give  permanence,  stability,  and  increased  effect 
to  the  pastoral  office, — an  office  of  inspired  origin, — and  at  the 
same  time  preserve  our  beloved  churches  from  that  "every 
thing"  which  creeps  into  them  during  those  retrograding  inter- 
vals wherein  they  have  no  ministers." 

The  churches  in  Connecticut  are  entreated  to  listen  to  this 
testimony  from  a  public  body,  situated  where  the  new  measures 
have  had  a  full  operation,  and  have  produced  abundant  fruit. 
And  what  is  this  fruit,  but  the  self-sufficiency,  the  insubordina- 
tion of  the  days  of  James  Davenport  ?  Now  to  call  this  course 
an  improvement  in  the  mode  of  presenting  truth,  and  of  press- 
ing it  upon  the  conscience,  or  to  call  these  measures  new,  as 
implying  that  they  are  something  which  has  not  been  known  be- 
fore, is  most  egi-egious  folly.  Still  more  extravagant  is  the  folly 
of  ascribing  the  existence  and  prosperity  of  charitable  insti- 
tutions to  the  new  measures.  Every  child  knows  that  this  is 
mere  empty  boasting.     What  charitable  society  is  there  in  the 


31 

land  that  in  the  remotest  degree  owes  its  origin  to  these  mea- 
sures ?  Indeed,  if  the  new  doctrines  and  new  measures  do  not 
materially  injure  all  our  public  institutions  for  benevolent  pur- 
poses, by  sowing  the  seeds  of  distrust  and  dissension,  we  shall 
have  special  occasion  for  gratitude  ;  for  it  must  be  owing  to  the 
interposition  of  a  kind  Providence.  Will  it  be  said  by  any,  that 
the  apathy  on  religious  subjects,  which  is  beginning  to  prevail 
in  many  places,  cannot  be  justly  charged  to  new  measures,  inas- 
much as  their  whole  object  is  to  quicken  the  feelings  of  Chris- 
tians and  arrest  the  attention  of  sinners  ?  I  answer  ;  the  evil 
specified  is  nevertheless  the  effect  of  these  measures,  just  as  the 
torpor  of  the  drunkard  is  the  effect  of  stimulants.  All  unnatural 
excitement  of  passion,  which  goes  in  advance  of  the  understand- 
ing, tends  to  produce  debility  and  torpor  in  the  system. 

But  some  will  undertake  to  draw  a  line  of  distinction  between 
the  new  doctrines  and  the  new  measures,  and  will  decidedly 
oppose  the  latter,  while  they  see  no  harm  in  the  former.  They 
will  say  that  they  cannot  go  with  the  new  measures, — that  their 
foot  is  set  down  on  that  point,  and  that  they  would  be  Episco- 
palians or  Baptists,  before  they  would  yield  ;  and  yet  they  can 
give  the  right  hand  to  the  new  doctrines,  if  they  do  not  even 
adopt  them.  How  is  it  that  such  persons  do  not  see  that  the 
measures  are  the  fruit  of  the  doctrines,  and  cannot  long  be  sepa- 
rated from  them  ?  Let  any  minister  or  church  welcome  the  new 
divinity,  and  they  will  find  it  impossible  to  prevent  the  natural 
effects.  New  measures,  in  all  their  fanaticism,  will  follow,  and 
will  have  their  run  in  the  effervescence  of  passion,  and  then 
subside  into  the  moral  apathy  of  Laodicea.  This  experiment 
has  been  tried  so  often  and  so  thoroughly  that  there  is  no  room 
for  doubt  as  to  the  result.  Set  down  your  foot  as  firmly  as  you 
please,  if  you  adopt  the  cause,  you  must  sooner  or  later  feel  the 
effect.  I  pity  the  man  who  takes  a  stand  against  new  measures 
while  he  supports  new  doctrines  ;  it  is  like  putting  your  shoulder 
against  a  water  wheel  without  shutting  down  the  gate.  You 
may  hold  a  moment  by  mere  strength  of  muscle  and  dint  of  in- 
fluence, but  if  public  opinion  is  left  open  to  the  operation  of  the 
cause,  it  will  gather  strength,  and  finally  overwhelm  you. 

But  while  most  of  the  advocates  for  nev»^  measures  and  doc- 
trines pretend  to  new  light,  and  claim  to  have  taken  new  ground, 
there  are  some  who  contend  that  they  preach  and  think  just  as 
they  always  have  done.  Their  views  are  not  altered,  neither 
have  they  gathered  them  from  any  modern  source,  but  have 
been  on  this  ground  for  many  years.  Hence  they  conclude  that 
they  are  orthodox,  and  that  the  new  doctrines  are  orthodox  too, 
because  they  are  just  what  they  have  always  believed.  In  res- 
pect to  this  statement,  I  have  to  remark — if  any  declare  that 
their  views  are  not  changed,  we  are  bound  to  believe  them  ;  but 


32 

that  this  fact  proves,  eitlier  that  they,  or  those  that  agree  with 
them,  are  orthodox,  I  must  be  permitted  to  question. 

The  explanation  of  this  matter  which  appears  most  probable 
is  simply  as  follows  :  The  ministers  and  churches  in  this  State, 
from  fifty  to  one  hundred  years  since,  were  almost  universally 
buried  in  depths  of  Arminianism.  In  this  state  of  things,  there 
was  a  general  stillness  and  quietude,  like  the  house  of  death. 
Vital  religion  was  seldom  heard  of  Persons  were  admitted  to 
the  churches  and  the  ordinances  of  the  Gospel  as  means  of 
conversion  ;  all  were  then  going  to  heaven  by  their  own  efforts. 
If  any  were  scrupulous  about  coming  themselves  to  the  ordi- 
nances of  the  church,  they  were  accommodated  by  what  was 
called  the  "  half-wmj  covenant"  A  very  appropriate  designa- 
tion. These,  in  the  view  of  many,  were  halcyon  days,  the 
golden  age  of  the  church.  AH  the  children  were  then  baptized  ; 
all  persons  outwardly  decent,  and  even  some  more,  were  mem- 
bers of  the  church  ;  then  there  were  no  sectarian  divisions,  for 
none  had  any  inducement  to  separate  ;  for  all  were  going,  as 
they  supposed,  and  as  they  were  taught,  dii'ectly  to  heaven.  I 
recollect  once  to  have  seen  an  aged  lady,  who  remarked,  that 
she  was  a  member  of  the  church  forty  years  before  she  had  any 
loiowledge  of  experimental  religion,  or  even  knew  there  was 
such  a  thing.  She  said  her  minister  taught,  that  joining  the 
church  and  maintaining  outward  decency  was  sufficient  ground 
of  hope.  This  was  indeed  cold  Arminianism  ;  but  cold  or  hot, 
it  is  the  same  thing  in  principle,  and  the  hot  will  become  cold. 

But  God  finally  caused  his  Spirit  to  breathe  on  this  valley  of 
dry  bones,  and  a  great  reformation  in  our  churches  was  effected, 
principally  by  the  instrumentality  of  Edwards,  Bellamy,  and 
other  kindred  spirits.  These  men  brought  forward  and  explain- 
ed the  peculiar  doctrines  of  the  Gospel,  the  nature  of  true  reli- 
gion, or  that  system  of  truth  which  is  called  Calvinism.  The 
consequence  of  this  reformation  was,  that  spiritual  life  began  to 
shew  itself  in  the  ministry  and  in  the  churches  ;  but  worldly 
souls  were  oflended  and  driven  oft'.  Now  sectarian  divisions 
began  to  make  their  appearance,  and  many  began  to  cast  off'  all 
signs  of  religion,  and  even  to  talvc  the  ground  of  open  opposition. 
And  though  most  real  Arminians  were  driven  oft'  by  this  refor- 
mation, yet  some  of  the  less  strenuous  and  more  pliable  sort 
continued  so  to  modify  their  language,  and  shape  their  views,  as 
to  take  rank  under  the  banner  of  Calvinism.  They  were  called 
moderate  Calvinists  by  some,  by  others  scmi-Arminians,  but 
what  they  really  were  was  not  known.  Some  of  this  descrip- 
tion have  remained  to  this  day.  And  now,  when  a  general  re- 
lapse seems  about  to  take  place,  and  Arminianism  begins  again 
to  lift  up  its  head  in  high  places,  these  men  find,  to  their  great 
comfort,  it  is  just  what  they  have  always  believed  and  meant  io 
preach.     They  have  always  been  "  border  men,"  and  now  that 


33 

they  can  speak  out  what  has  been  smothered  in  their  hearts, 
they  are  ready  to  conclude  that  they  are  orthodox,  and  that  all 
who  agree  with  them  are  correct.  Said  an  aged  minister  in 
this  State,  not  many  months  since,  "  I  have  lived  to  see  two 
revolutions  in  the  religious  concerns  of  Connecticut.  The  first 
was  from  semi-Arminianism  to  Calvinism,  which  took  place  soon 
after  I  entered  the  ministry.  And  it  was  the  result  of  great  ef- 
fort, and  progressed  very  slowly,  going  as  it  did  against  wind  and 
tide.  But  now  our  ministers  and  churches  are  going  back  again 
to  the  very  ground  from  which  Edwards  and  Bellamy  labored 
so  much  to  remove  them,  and  they  go  with  the  rapidity  of  light- 
ning." 

This  view  of  the  subject  may  account  for  the  fact  that  some 
ministers  and  churches  find  themselves  at  home  in  the  new  di- 
vinity. They  have  all  along  been  sighing  for  the  leeks  and  flesh 
pots  of  Egypt ;  they  remember  the  quiet  and  union  of  former 
days,  and  now  when  they  see  a  prospect  of  return  to  what  they 
so  highly  approve,  it  is  not  surprising  that  they  are  animated. 
The  Israelites  we  know,  many  of  them,  went  into  the  wilder- 
ness against  their  will,  for  they  had  no  faith  in  the  promised 
land  which  lay  beyond.  And  on  every  occasion  of  difficulty 
they  were  ready  to  murmur  and  return.  Once  they  actually  set 
up  a  calf  in  the  camp,  and  said,  "  these  are  thy  gods,  O  Israel," 
and  under  such  auspices  they  were  ready  to  retrace  their  steps 
to  the  house  of  bondage.  And  now  if  our  churches  will  relapse 
to  the  depths  of  Arminianism,  if  they  must  again  be  filled  with 
worldly  spirits,  and  draw  the  gi'eat  mass  within  their  embrace 
by  half-way  covenants  and  other  means  ;  there  are  some  who 
will  say  in  the  fulness  of  their  hearts,  "  How  is  the  gold  become 
dim  !  how  is  the  most  fine  gold  changed  !"  Our  souls  shall 
weep  in  secret  places  for  your  pride  ;  we  will  even  go  down  to 
our  graves  sorrowing  for  such  a  calamity,  and  praying  for  its 
removal. 

STATE  OF  INDIFFERENCE    IN    THE    CHURCHES  AND  THE  MINISTRY, 
GROUND  OF  APPREHENSION   AND    ALARM. 

There  are  some  otlier  points,  brethren,  which  are  of  too  much 
importance  to  be  passed  in  silence,  and  yet  which  are  points  of 
great  delicacy  and  difficulty.  Duty  to  the  cause  of  truth  con- 
strains me  to  call  your  attention  to  them,  and  yet  I  do  it  with 
trembling,  lest  I  should  give  the  ark  a  wrong  touch,  and  mar  the 
cause  I  would  defend.  But  my  reliance  is  on  that  wisdom 
which  is  from  above,  that  I  may  be  able  to  perform  the  requisite 
duty,  without  falling  into  temptation. 

One  point  to  which  I  refer  is  the  prevailing,  and  as  it  appears 
to  me,  great  and  criminal  indifference  of  the  churches  respect- 
ing the  distinguishing  doctrines  of  the  Gospel,  and  the  interests 

5 


34 


of  vital  religion.  And  lest  I  should  entertain  mistaken  appre- 
hensions on  this  point,  and  allege  unjustly,  I  will  merely  mquire, 
and  leave  your  own  consciences  to  answer  as  ni  the  presence 
of  God,  do  I  err  when  I  suppose,  that  very  little  interest  is  felt 
in  many  of  our  churches,  and  by  many  church  members,  who, 
in  other  things  are  active  and  zealous  men,  in  the  fundamental 
principles  of  true  religion  ?  Is  there  not  a  great  degree  of  impa- 
tience in  respect  to  those  discussions  which  are  designed  to 
bring  forth  and  explain  the  features  of  sound  doctrine  ?  Is  it  not 
very  difficult  to  persuade  church  members,  to  read  or  patronize 
any  publications  which  are  designed  to  explain  principles  ?  Will 
not  many  cast  these  publications  aside,  crying  out.  Dry,  dry  ; 
or  exchange  them  for  those  which  are  filled  with  mere  news  ; 
or  those,  perhaps,  which  contain  nothing  but  party  bitterness  or 
political  strife  ?  Is  it  not  a  fact,  that  the  idle  stories  and  fancies 
of  book  speculators  have  driven  from  many  Christian  families 
such  books  as  those  written  by  Scott,  Edwards,  Bellamy, 
Dwight,  Baxter,  and  Jay  ;  or,  if  not  driven  them  from  the  house, 
have  caused  them  to  be  overlooked  and  forgotten  ?  How  is  this 
matter,  look  around  you,  look  at  your  own  practice,  and  make 
a  true  report. 

If  conscience  pleads  guilty  in  this  respect,  then  I  ask  you  seri- 
ously, what  will  be  the  end  of  these  things  1  Where,  in  a  few 
years,  will  be  the  judges  of  sound  doctrine  in  our  churches  ? 
Who  will  know,  hereafter,  any  more  than  the  blind  votary  of 
Romanism,  whether  truth  or  error  is  preached  or  printed  ?  Are 
we  not  thus  practically  surrendering  the  very  principle  of  the 
reformation,  and  adopting  one  of  the  worst  dogmas  of  the  Ro- 
man church  ?  If  this  is  so,  it  is  time  to  look  about  us.  Will  you 
resign  the  keeping  of  your  souls,  and  your  immortal  interests, 
to  any  of  your  fellow  creatures  ;  and  is  it  no  matter  whether 
your  faith  be  Scriptural  or  not,  provided  it  agree  with  the  teach- 
ing of  some  Rabbi  ?  If  so,  then  go  back  at  once  to  the  good  old 
Mother  of  Rome,  who  has  had  long  experience  in  dealing  in  the 
souls  of  men,  as  an  article  of  her  merchandize  ;  but  do  not  sub- 
mit to  the  murderous  rashness  of  some  inexperienced  practi- 
tioner. 

Another  evidence  of  prevailing  indifterence  in  the  churches, 
is  the  little  alarm  wiiich  is  manifested  respecting  the  threaten- 
ing aspects  of  our  theological  affairs.  What  would  our  fathers 
have  said  and  done,  if  any  suspicion  of  unsoundness  in  the  faith, 
had,  for  a  moment,  hghted  on  our  College,  or  our  teachers  in 
divinity  ?  Would  not  they  have  been  awake,  and  would  they 
have  been  put  off  with  flimsy  pretences  ?  But  now,  we  see  a 
portentous  cloud  hanging  over  our  College,  and  the  Theological 
Seminary  connected  with  it,  whence  our  churches  are  to  be 
supplied  with  spiritual  guides.  This  cloud  has  been  growing 
thicker   and   darker  every  year.     The  angiy  elements  are  in 


35 

visible  commotion  about  it.  tfic  wind  roars  on  its  confines,  a  tor- 
nado is  evidently  gathering ;  but  the  churches  are  slumbering  in 
security,  crying — peace,  peace,  to  themselves.     And  what  will 
be  the  end  thereof?  And  this  indifference  is  still  more  manifest 
from  the  facility  with  which  many  suffer  their  fears  to  be  allayed. 
li'  the    Theological  Seminary  alarms  them,   and  they  hesitate 
about  sending  their  sons  to  the  College,  or  giving  money  for  its 
benefit,  they  are  assured  that  the  Theological  Seminary  has  no 
connexion  with  the   College,   and   no  influence  over  it.     With 
this  plea  many  are  satisfied,  and  thus  a  considerable  portion  of 
one  hundred  thousand  dollars  has  been  drawn  from  those,  who 
sincerely  disapprove  of  the  theology  taught  at  New  Haven.  And 
the  sons  of  many,  who  would  by  no  means  have  exposed  them 
to  the  influence  of  this  theology,  have  been,   by  the  above  plea, 
draw^n  from  parental  observation  and  beguiled  from  the  faith  of 
their  fathers.     Now,  brethren,  it  is  proper  that  you  should  un- 
derstand this  matter,    and  act  with  your  eyes  open.     And  it  is 
truly  astonishing  that  persons  of  discernment  should  have  suffer- 
ed themselves  to  be  deceived  in  this  manner.     All  who  look  at 
the  situation  of  the  Theological  Seminary  and  the  College  must 
see  at  once  that  the  above  plea  is  utterly  groundless.     The  fact 
is,  the- Seminary  is  connected  wath  the  College,  by  many  ties, 
and  they  must  have  a  common  lot.     No  one  can  doubt  this  for 
a  moment,  when  he  reflects,  that  the  Professor  or  Professors  of 
the  Seminary  are  members  of  the  College  Faculty,  and  are  so 
announced  on  the  annual  Catalogue.     AgaiUj  the  Professor  of 
Divinity  in  the  College,  who  is  the  regular  pjreacher  in  the  Col- 
lege-chapel, and  pastor  of  the  church,  if  not  also  a  professor 
nominally  in  the  Theological   Seminary,  is  deeply  imbued  with 
its  spirit  and  doctrines,  which  he  has  not  hesitated  to  exhibit  and 
advocate.     The  same  sentiments  and  spirit  he  doubtless  exhi- 
bits in  his  ministrations  in  the  chapel.     What  these  are,  may  be 
learnt  by  attention  to  a  Review  of  Fisk's  Sermon,  and  an  Essay 
on  Divine  Permission  of  Sin,  published  in  the  Christian  Spec- 
tator.    All  the  clerical  part  of  the  College  Faculty,  excepting 
the  President,  it  is  understood,  are  men  who  are  devoted,  soul 
and  body,  to  the  new  divinity.     The  religious  and  moral  influ- 
ence, therefore,  exerted  over  the  students  is  almost  exclusively 
of  this  kind.     Now  is  it  at  all  to  be  supposed  that  the  College 
will  not  feel  this  influence  ?  Is  it  at  all  probable  that  the  credu- 
lous and  susceptible  mind  of  youth,  in  the  case  of  every  student 
whose  opinions  are  not  already  formed,  will  receive  no  impres- 
sions from  this  powerful  combination  of  influence  ?  To  suppose 
this  is  to  expect  a  miracle.     And  those  students  who  go  to  the 
College  with  formed  opinions,   must  have    minds  of  peculiar 
firmness,  not  to  be  shaken  by  nearly  all  the  religious  and  moral 
influence  in  the  College  opposing  them.     But  more  than  this,  to 
say  nothing  of  those  personal  and  direct  eflforts  to  enlist  the  ardent 


36 

feelings  of  youth,  which  would  be  natural  in  such  a  case,  I  may 
add,  that  the  Christian  Spectator,  a  recreant  periodical,  which 
has  apostatized  from  its  own  faith,  as  well  as  the  faith  of  our 
churches,  and  is  now,  with  closed  doors,  devoted  to  the  new  di- 
vinity ;  is  industriously  spread  among  the  students  in  College, 
and  is  afforded  to  them  at  two-thirds  of  its  nominal  price.     This 
is  a  fact  which  speaks  volumes  in  respect  to  the  influence  w4iich 
is  secretly  and  unceasingly  sent  forth  from  the  Theological  Se- 
minary into  the  College.     Even  the  Christian  Spectator  itself, 
has  had  the  boldness  to  claim  aflSnity  with  the  College.     I  recol- 
lect to  have  seen  an  advertisement  of  this  work,  in  a  Southern 
paper,  in  which  it  stood  announced,  that  the  work  was  edited  by 
"  Officers  of  Yale  College."     Nearer  home,  it  is  said  to  be  edited 
by  an  "  Association  of  Gentlemeti:'     Now  that  there  are  gentle- 
men among  the  officers  of  Yale   College,  and  enough  even  to 
make  an  association,  I  entertain  not  a  doubt ;  and  1  may  add, 
there  are  those  among  the  officers  of  Yale  College,  who  would 
not  deem  it  necessary  to  label  themselves  an  "  Association  of 
Gentlemen"    But  these  gentlemen,  I  am  confident,  are  not  those 
who  will  say  in  one  part  of  the  country,  that  the  Christian  Spec- 
tator, that  trumpet  of  new  divinity,  and  of  the  Theological  Se- 
minary, is  edited  by  officers  of  Yale  College,   and  in  another 
part,   that  the    Seminary  and  the  College  have  no  connexion. 
Who  then  that   regards  impartially  the   time  state  of  this  case 
will  believe,  that  the  Seminaiy  exerts  no  paramount  influence 
over  the  College,  pr  that  youth  sent  thither  will  remain  unbias- 
sed ?  Who  can  calculate  the  effects  of  exposing  the  youthful 
mind,  in  all  its  generous  ardor  and  artless  simplicity,  to  the  con- 
stant action  of  concentrated  and  unresisted  influence  ?  How  is 
it  with  those  youths  even  of  Protestant  parentage,  who  are  ex- 
posed to  the  wiles  of  Papal  artifice  ?  Those  parents  then  who 
have  expected  any  other  result,   and  have  been  sorely  disap- 
pointed, have  occasion  to  lament  their  own  inattention  and  cre- 
dulity, that  their  sons,  whom  they  have  anxiously  educated  for 
Christ,  and  the  truth,  are  now  engaged  in  making  shipwreck  of 
the  faith. 

It  is  further  and  moreover,  a  signal  evidence  of  public  apa- 
thy, that  a  Professor  of  Divinity  in  Yale  College  should  publicly 
impugn  the  doctrinal  standards  of  the  College  and  the  creed  by 
which  he  professes  to  be  guided,  and  yet  retain  his  place.  At  a 
meeting  of  the  President  and  Fellows  of  Yale  College,  Novem- 
ber 21,  1751, — It  was  ordained,  "That  i\iQ  Assembly' s  Catechism, 
and  the  Confession  of  Faith  received  and  established  by  the 
churches  in  this  colony,  which  is  an  abridgment  of  the  West- 
minster Confession,  (and  was  adopted  at  Saybrook,  1708,)  con- 
tain a  true  and  just  summary  of  the  most  important  doctrines 
of  the  Christian  religion,, and  that  the  true  sense  of  the  sacred 
Scriptures  is  justly  collected  and  summed  up  in  these  composi- 


37 

tions,  and  nil  expositions  of  Scripture,  pretending  to  deduce  any 
doctrines  or  positions,  contrary  to  the  doctrines  laid  down  in 
these  composures,  we  are  of  opinion,  are  wrong  and  erroneous." 
"  If  any  doubt  or  dispute  should  happen  to  arise,  about  the 
true  meaning  and  sense  of  any  particular  terms  or  phrases,  in 
the  said  composures,  they  shall  be  understood  and  taken  in  the 
same  sense,  in  which  such  terms  and  phrases  have  been  gener- 
ally used,  in  tlie  writings  of  protestant  divines,  and  especially 
in  their  public  confessions  of  faith." 

"  That  every  person  who  shall  hereafter  be  chosen  President, 
Fellow,  Professor  of  Divinity,  or  Tutor  in  this  College,  shall, 
before  he  enters  on  the  execution  of  his  office,  publicly  give  his 
consent  to  the  Catechism  and  Confession  of  Faith,  as  containing 
a  just  summary  of  the  Christian  religion,  as  before  expressed,, 
and  renounce  all  doctrines  or  principles  contrary  thereunto  ;  and 
shall  pass  through  such  examination,  as  the  corporation  shall 
think  proper,  in  order  to  their  being  fully  satisfied,  that  he  shall 
do  it  truly  without  any  evasion  or  equivocation." 

"  That  since  every  officer  is  admitted  into  his  post  upon  the 
condition  aforesaid,  if  he  shall  afterwards  change  his  sentiments, 
entertain  any  contrary  set  of  principles,  or  scheme  of  religion, 
and  disbelieve  the  doctrines  contained  in  the  said  Catechism  or 
Confession  of  Faith,  he  cannot,  consistent  with  common  honesty 
and  fidelity,  continue  in  his  post,  but  is  bound  to  resign  it." — (See 
Clap's  Defence,  6z:c.,  p.  14,  15.) 

•In  explanation  of  the  meaning  of  the  Confession  of  Faith, 
above  mentioned,  I  may  remark,  that  at  a  meeting  of  the  Trus- 
tees of  Yale  College,  at  New^  Haven,  October  17,  1722, — It  w^as 
voted,  "  That  all  such  persons  as  shall  be  elected  to  the  office 
of  Rector  or  Tutor,  &:c.,  shall,  before  they  are  accepted  therein, 
declare  their  assent  to  the  Confession  of  Faith  owned  and  con- 
sented to  by  the  Elders  and  Messengers  of  the  churches  in  the 
colony  of  Connecticut,  assembled  by  delegation,  at  Saybrook, 
September  9,  1708."  The  Confession  adopted  at  Saybrook,  as 
above  stated,  is  then  to  be  understood  as  the  Confession  of  Faith 
adopted  by  the  Trustees  of  Yale  College  as  the  standard  of 
their  faith. 

By  looking  into  this  Confession,  we  find  it  stated,  Chap.  iii. 
Art.  2.  "  Although  God  knows  whatsoever  may  or  can  come  to* 
pass,  upon  all  supposed  conditions,  yet  he  hath  not  decreed  any 
thing,  because  he  foresaw  it  as  future,  or  that  which  would 
come  to  pass  upon  such  conditions." — Art.  3.  "  By  the  decree 
of  God  for  the  manifestation  of  his  gloiy,  some  men  and  angels 
are  predestinated  unto  everlasting  life,  and  others  foreordained 
to  everlasting  death." — Art.  4.  "  These  angels  and  men  thus 
predestinated  and  foreordained,  are  particularly  and  unchange- 
ably designed,  and  their  number  is  so  certain  and  definite,  that 
it  cannot  be  either  increased  or  diminished." — Chap.  v.  Art.  1. 


wi^ 


38 

"  God,  the  great  Creator  of  all  things,  doth  uphold,  direct,  dis- 
pose,   and  govern  all  creatures,  actions,  and  things,   from  the 
greatest  even  to  the  least,  by  his  most  wise  and  holy  Providence, 
according  to  his  infallible  foreknowledge,  and  the  free  and  im- 
mutable counsel  of  his  own  will,  to  the  praise  of  the  glory  of  his 
wisdom,  power,  justice,  goodness,  and  mercy." — Art.  4.  "  The 
almighty  power,  unsearchable  wisdom,  and  infinite  goodness  of 
God,  so  far  manifest  themselves  in  his  Providence,  in  that  his  de- 
terminate counsel  extendeth  itself  even  to  the  first  fall,  and  all 
other  sins  of  angels  and  men,  (and  that  not  by  a  bare  permission,) 
which  also  he  most  wisely  and  powerfully  boundeth,   and  oth- 
erwise ordereth  and  governeth,   in  a  manifold  dispensation,  to 
his  own  most  holy  ends,  yet  so  as  the  sinfulness  thereof  pro- 
ceedeth  only  from  the  creature,   and  not  from  God,  who  being 
most  holy  and  righteous,  neither  is  nor  can  be  the  author  or  ap- 
prover of  sin." — Chap.  vi.  Art.  1.  "God  having  made  a  cove- 
nant of  works  and  life  thereupon  with  our  fii'st  parents,  and  all 
their  posterity,  in  them,  they  being  seduced  by  the  subtilty  and 
temptation  of  Satan,   did  wilfully  transgress  the  law  of  their 
creation,  and  break  the  covenant  in  eating  the  forbidden  fruit." 
— Art.  2.  "  By  this  sin,  they,  and  ice  in  the7n,  fell  from  original 
righteousness  and   communion  with  God,  and  so  became  dead 
in  sin  and  wholly  defiled  in  all  the  faculties  and  parts  of  soul 
and  body." — Art.  3.  "  They  being  the   root,  and   by  God's  ap- 
pointment standing  in  the  room  and  stead  of  all  mankind,  the 
guilt  of  this  sin   was  imputed,  and  corrupt  nature  conveyed  to 
all  their  posterity,  descending  by  ordinary  generation." — Art.  4. 
"  From  this  original  corruption,   whereby  we  are  utterly  indis- 
posed, disabled,  and  made  opposite   to  all  good,  and  wholly  in- 
clined to  all  evil,  do  proceed  all  actual  transgressions." — Chap., 
ix.  Art.  3.  "  Man  by  his  fall  into  a  state  of  sin,  hath  wholly  lost 
all  ability  of  will,  to  any  spiritual  good  accompanying  salvation, 
so  as  a  natural  man,  being  altogether  averse  from  that  good,  and 
dead  in  sin,  is  not  able  by  his  own  strength  to  convert  himself, 
or  prepare  himself  thereunto." — Art.  4.  "  When  God  converts 
a  sinner,    and  translates  him  into  the  state  of  grace,  he  freeth 
him  from  his  natural  bondage  under  sin,  and  by  his  grace  alone, 
enables  him    freely  to  will    and  to  do  that  which  is  spiritually 
^ood  ;  and  yet  so,  as  that,  by  reason  of  his  remaining  corrup- 
tion, he  doth  not  perfectly  not  only  will  that  which  is  good,  but 
doth  also  will  that  which  is  evil." — Chap.  x.  Art.  2.  "  This  ef- 
fectual call  is  of  God's  free  and  special  grace  alone,  not  from 
any  thing  at  all  foreseen  in  man,  who  is  altogether  passive  there- 
in, until  being  quickened  and  renewed  by  the  Holy  Spirit,  he  is 
thereby  enabled  to  answer  this  call  and  to  embrace  the  grace 
offered  and  conveyed  in  it." — Art.  3.  "  Elect  infants,  dying  in 
infancy,   are  regenerated  and  saved   by  Christ,   who  worketh 
when  and  where  and  how  he  pleaseth,  so  also  are  all  other  per- 


39 

sons,  who  are  incapable  of  being  outwardly  called  by  the  min- 
istry of  the  word." 

Now  with  this  Confession  in  view,  and  the  remembrance  re- 
tained that  every  professor  of  divinity  in  Yale  College  is  required 
publicly  to  declare  his  assent  and  adoption  ;  I  ask  you,  brethren 
of  the  churches  of  Connecticut,  to  look  into  the  various  publica- 
tions on  theological  subjects,  which  have  issued  from  professors 
of  divinity  in.  Yale  College,  for  the  last  ten  years,  and  say,  if 
this  Confession  has  not  been  repeatedly  and  publicly  denied  ? 
Look  at  "  Sermons  on  the  nature  of  sin ;"  a  certain  "  Concio  ad 
Cleruni ;"  at  the  Review  of  "  Spring  on  Regeneration  ;"  at  the 
"  Review  of  Fisk  on  Predestination  ;"  at  an  essay  on  "  Permis- 
sion of  Sin"  and  various  other  productions  ;  and  tell  me,  if  the 
venerable  founders  and  trustees  of  Yale  College,  who  established 
its  standard  of  faith,  have  not  had  their  divinity  cast  in  their 
teeth,  and  publicly  denounced  by  these  professors  of  divinity  ? 
The  Christian  Spectator  too,  as  that  is  edited  by  '^officers  of  Yale 
College  "  IS  probably  edited  by  those  who  have  publicly  adopt- 
ed this  same  Confession.  Look  then  at  the  Christian  Spectator, 
for  five  years  past,  and  say  whether  it  has  attested  the  honor  or 
honesty  of  its  conductors.  Here  are  men  who  have  admitted 
the  trutii  of  a  certain  creed,  and  occupy  an  important  post  in 
consequence  ;  and  yet  do  they  not  turn  about,  and,  on  the 
strength  of  that  very  authority  which  they  derive  from  this  ele- 
vation, undertake  to  vilify  and  destroy  this  very  creed  ?  They 
may  say  that  they  have  become  convinced  that  the  creed  to 
which  they  assented,  is  not  correct,  and  that  they  are  bound  to 
correct  their  error.  This  is  all  well.  But  if  they  have  discov- 
ered it  to  be  incorrect,  why  continue  to  hold  a  post  on  its  foun- 
dation, and  derive  their  support  from  its  provisions  ?  They  have 
a  right,  no  doubt,  to  change  their  sentiments.  But  say  the  Fel- 
lows of  Yale  College,  of  1751,  "  If  they  do  this,  they  are  bound, 
on  the  principles  of  common  honesty,  to  resign  their  post,"  be- 
cause they  hold  it  on  this  express  condition,  that  they  consent 
to  the  above  Confession,  as  the  true  doctrine  of  the-  Scriptures. 
While  they  continue  to  hold  the  post  then,  they  do  continue 
tacitly  to  declare  their  belief  in  the  Confession.  And  yet  here 
they  are  telling  us  that  man  is  born  destitute  of  moral  character ; 
that  God  could  not  prevent  sin ;  that  sinners  can  regenerate 
themselves,  &c.  Let  these  "professors  of  divinity"  and  ^^ offi- 
cers of  Yale  College,"  bring  this  subject  home  to  the  bar  of  con- 
science, and  say,  as  they  shall  answer  for  it  in  the  last  great  day, 
whether,  as  honest  men,  they  can  retain  their  places  in  that  in- 
stitution, and  yet  retain  their  present  theological  sentiments  ? 
The  question  is  not  now,  whether  the  standard  of  Yale  College 
is  right  or  wrong  ;  but  the  question  is,  can  a  man  honestly  pro- 
fess the  truth  of  it,  and  take  an  important  post  under  its  auspices, 
and  then  give  it  a  flat  denial  ?  But  certain  it  is,  that  no  man  can 


40 

be  either  President,  Professor  of  Divinity,  Tutor,  or  Fellow  of 
Yale  College,  without,  either  sincerely  or  hypocritically,  giving 
his  full  and  public  assent  to  the  above  Confession.  In  which  of 
these  senses  the  present  professors  of  divinity  give  their  assent, 
I  leave  the  pubUc  to  judge. 

The  principal  purpose,  however,  for  which  I  state  these  facts, 
is  to  illustrate  the  prevailing  indifference  of  the  churches.  The 
above  glaring  inconsistency  has  existed,  and  been  a  matter  of 
public  notoriety  for  a  number  of  years.  And  yet  who  has  ever 
manifested  any  disapprobation  ?  What  has  the  Corporation  of 
the  College  ever  done  to  correct  this  evil  ?  Perhaps  some  of 
them  would  feel  that  they  are  in  the  same  condemnation.  And 
yet  these  men  retain  their  places,  and,  in  a  considerable  degree, 
retain  public  confidence.  And  these  things  are  done  in  the  very 
heart  of  the  land  of  "  steady  habits."  Scarcely  any  thing  has 
ever  filled  my  mind  with  more  abhorrence  of  the  human  charac- 
ter than  the  fact,  that,  in  one  of  the  colleges  in  New  England, 
a  man,  who  is  professedly  an  Unitarian,  but  substantially  an  Uni- 
versalist  or  Deist,  lives  and  regales  himself  under  the  garb  of  a 
professor  of  divinity,  on  funds  sacredly  devoted  to  the  promotion 
and  defence  of  the  faith  of  our  fathers.  A  man  that  will  thus 
pervert  and  abuse  the  sacred  benefactions  of  the  dead,  it  is  no 
matter  what  he  is  professor  of — what  he  is,  is  but  too  evident. 

But  the  charge  of  criminal  indifference  in  these  matters,  is  not 
to  be  confined  to  the  churches.  There  is  a  lamentation  to  be 
taken  up,  if  nothing  more,  on  account  of  ministerial  apathy  and 
inconsistency  in  this  respect.  It  is  addressed  to  the  churches, 
because  the  ministers  are  their  pastors,  and  are  to  be  followed, 
so  far  as  they  are  themselves  the  followers  of  Christ. 

I  am  not  about  to  prefer  any  accusations,  but  certain  facts 
have  struck  my  attention,  which  appear  to  be  worthy  of  serious 
regard.  And,  lest  I  should  in  any  measure  unjustly  criminate, 
I  will  merely  make  a  few  inquiries,  which  every  man  of  com- 
mon observation  is  competent  to  answer.  Is  there  not  then,  at 
present,  among  the  ministry  in  this  State,  a  spirit  of  compromise 
and  expediency,  which  makes  no  proper  distinction  between 
truth  and  error, — between  the  Gospel  and  its  counterfeits  ?  To 
render  this  inquiry  more  intelligible,  I  will  divide  it  into  several 
branches. 

Is  it  not  true  then,  that  there  is  a  class  of  ministers  in  the 
State,  and  those  too  who  claim  to  be  orthodox,  according  to  the 
true  Calvinistic  faith,  who  tell  you  that  the  present  speculations 
on  theological  subjects  in  this  State,  are  of  no  consequence,  and 
are  deserving  of  no  serious  attention  ?  Do  they  not  tell  you  that 
the  new  divinity  does  not  differ  from  the  established  faith,  ex- 
cept a  few  terms,  or  some  small  points  ?  If  this  is  so,  then  I  ask, 
can  these  ministers  be  safe  guides?  If  they  do  not  know  better, 
must  they  not  be  criminally  ignorant  and  stupid  ?    And  if  they 


41 

do  know  better,  must  they  not  greatly  deceive  ?  It  is  admitted 
on  all  hands,  that  the  above  speculations  respect  some  of  the 
vital  principles  of  our  religion.  Now  if  these  speculations  cast 
any  true  light  on  these  subjects,  is  it  of  no  consequence  that  the 
chm-ches  should  have  the  benefit  of  that  light  ?  And  if  they  serve 
rather  to  darken,  and  bewilder,  and  pervert  the  mind,  is  it  of 
no  consequence  that  people  should  be  guarded  against  them  ? 
What  then  are  we  to  think  of  a  spiritual  watchman,  who  cries, 
peace  to  his  flock,  and  endeavors  to  turn  away  their  attention  ? 
Is  he  a  true  man,  or  is  he  a  traitor  ? 

Is  there  not  another  class  of  ministers,  who,  though  they  claim 
to  be  true  Calvinists  in  sentiment,  are  so  fearful  and  so  prudent, 
that,  in  all  their  public  conduct,  they  act  on  the  wrong  side  ?  I 
allude  to  this  class  with  great  reluctance,  because  I  regard  many 
of  them  as  honest  and  good  men,  who,  in  other  respects,  are  an 
honor  and  a  blessing  to  the  church.  But  in  the  field  of  contro- 
versy or  collision,  they  are  so  governed  by  feeling,  so  afraid  of 
trouble,  so  easily  looked  out  of  countenance,  that  they  dare  not 
act,  or  always  tlirow  the  cast  on  the  cause  of  Christ.  If  a  can- 
didate is  to  be  examined  for  license  or  ordination,  they  hope  the 
best,  they  pass  lightly  over  the  points  where  they  have  reason  to 
suspect  him  deficient,  they  allow  him  to  equivocate  and  evade, 
and  then  wrap  up  the  whole  in  a  mantle  of  charity,  and  let  him 
pass.  And  thus,  wolves  in  sheep's  clothing  may  be  admitted  to 
the  fold.  They  are  so  appalled  at  the  thought  of  division  and 
contention,  that  had  they  lived  in  the  days  of  Luther  or  of  Paul, 
the  faith  once  delivered  to  the  saints  must  have  failed  of  defence. 
They  seem  to  feel,  that  to  hide  their  eyes  from  danger  is  the 
same  thing  as  to  avert  it ;  and  to  hope  all  will  go  well  is  the 
same  thing  as  to  do  the  duty  of  a  watchman.  This  may  be  a 
constitutional  infirmity,  and  it  may  consist  with  great  excellence 
of  character  in  other  respects.  And  yet,  from  no  class  of  men, 
does  the  cause  of  truth,  in  certain  circumstances,  more  severely 
suffer.  They  are  always  blocks  in  the  way  of  decided,  ener- 
getic measures.  And  though  I  would  treat  such  men  with  great 
kindness  and  tenderness,  yet  I  cannot  but  say  to  the  churches, 
such  pilots  are  not  to  be  trusted  in  a  storm.  And  if  you  have 
such  at  your  healm,  you  will  need  to  keep  your  own  eyes  open. 
For  the  time  may  come,  and  that  soon,  when  these  timid  men 
will  not  dare  to  say  any  thing,  lest  they  make  difficulty,  and  then 
where  will  be  your  safety  ?  To  do  nothing,  is  often  the  sanie 
thing  as  to  do  wrong.  Such  men  may  be  excellent  pastors  in 
ordinary  circumstances,  but  in  such  times  as  the  present,  they 
are  like  the  rolling  ballast  of  a  ship  in  a  rough  sea,  they  always 
roll  to  leeward,  and  upset  the  ship. 

But  I  inquire  again,  is  there  not  still  another  class,  who  aim, 
or  appear  to  aim,  at  being,  on  both  sides  of  the  question  ?  They 
are  a  sort  of  amphibious  race,  who  can  breathe  in  water  or  air, 

6 


42 

truth  or  error.  They  can  suit  their  creed  to  the  company  they 
are  in,  or  to  the  circumstances  with  which  they  are  surrounded. 
At  one  time  they  are  loud  and  strong  for  orthodoxy,  and  de- 
nounce innovations,  and  speculations,  and  philosophy,  with  no 
measured  censure.  Anon,  the  tables  are  turned  ;  and  now  they 
are  for  union  and  peace,  and  think  there  is  little,  if  any,  differ- 
ence, and  reprobate  any  course  of  decision  and  consistency,  as 
their  obstinacy  and  bigotry.  Their  preaching,  of  course,  if 
their  audience  be  composed  of  persons  of  different  views,  will 
be  neither  one  thing  nor  another,  but  a  certain  mixture  of  light 
and  shade,  or  a  twilight,  which  leaves  both  sides  to  claim  them, 
and  both  sides  in  doubt  where  they  belong.  They  attempt  to 
secure  their  retreat  often  by  the  affectation  of  great  candor  and 
Catholicism.  They  have  spasms  of  charity  for  all,  and  they  in- 
tend to  preach  Christ  and  his  Gospel,  and  let  controversy  alone. 
But  they  do  not  undertake  to  tell  how  a  man  can  preach  Christ 
and  his  Gospel  consistently,  and  not  let  his  hearers  know  what 
he  believes  respecting  the  great  points  which  the  Gospel  involves; 
or  how  the  trumpet  can  give  an  uncertain  sound,  and  yet  men 
be  induced  to  prepare  themselves  to  the  battle.  I  ask  merely, 
is  there,  or  is  there  not,  such  a  class  of  ministers  in  our  State  ? 

As  I  hold  fast  the  protestant  principle  of  private  judgment  and 
no  persecution,  in  matters  of  conscience,  so  I  complain  of  no 
man  for  his  opinion.  Let  him  be  decidedly  one  way  or  the 
other,  only  let  him  be  consistent,  and  I  pass  him  unmolested. 
Yes,  more  ;  I  give  him  my  hand,  as  to  an  honest  man,  who  is 
always  found  at  home  ;  and  with  whom,  though  I  differ  in  opin- 
ion, I  can  always  meet  and  walk  peaceably  on  the  common 
ground  of  humanity  and  courtesy.  But  no  man  has  a  right,  on 
protestant  principles,  to  be  inconsistent,  or  to  prevaricate  and 
deceive.  If  he  has  no  opinion,  and  is  incapable  of  forming  one, 
let  him  say  so.  But  to  be  trimming  and  veering  to  suit  every 
wind  of  doctrine,  is  a  just  ground  of  complaint,  and  deserves 
severe  reprehension.  These  characters,  or  as  Bunyan  would 
call  them,  these  Messrs.  Twosides,  generally  balk  their  own 
hopes,  for  by  attempting  to  appear  on  both  sides  they  gain  the 
confidence  of  neither,  and,  according  to  the  old  proverb,  gene- 
rally fall  between  two  stools. 

In  regard  to  these  signs  of  indifference  in  our  churches,  I 
would  now  ask,  are  these  things  so  ?  If  not,  then  one  cannot 
believe  his  senses.  For  such  is  the  almost  daily  report  of  eyes 
and  ears.  If  they  are  so,  then  let  me  say,  brethren,  are  you  to 
make  no  difference  between  truth  and  error  ;  is  it  matter  of  in- 
difference which  prevails  in  this  our  beloved  State  ?  Is  it  matter 
of  no  concern  which  we  leave  as  the  inheritance  of  our  children, 
and  of  future  generations  l  Have  we  fallen  back  upon  the  peri- 
od, when  the  Jesuit  can  sit  and  weave  his  net  and  spread  it  over 
his  victim,  and  lead  him  as  an  ox  to  the  slaughter  ?  Or  have  we 


43 


reverted  still  farther  back,  to  the  time  spoken  of  by  the  prophet 
Jeremiah  when  "  the  prophets  prophesy  falsely,  and  the  priests 
bear  rule  by  their  means,  and  my  people  love  to  have  it  so  ?"  If 
so,  then  I  would  say  with  the  prophet,  in  view  of  this  sad  condi- 
tion :  "  And  what  will  ye  do  in  the  end  thereof?" 

CONSEQUENCES  OP  THE  ABOVE  PRINCIPLES  AND  STATEMENTS. 

And  now,  brethren,  having  attended  to  some  of  the  circum- 
stances of  your  case,  and  the  signs  of  the  times,  let  us  see  what 
duties  are  the  consequence  of  these  things. 

1.  It  is  clearly  incumbent  on  all  that  regard  true  religion  as 
ot  essential  importance  to  themselves  and  others,  that  they  cheer- 
tu  ly  incur  some  sufficient  labor  and  expense  to  acquaint  them- 
selves with  Its  distinguishing  principles.  It  is  clear  as  the  me- 
ridian sun,  that  the  person  who  loves  the  truth,  or  would  love 
It,  must  have  some  competent  information.  And  this,  in  all  or- 
dinary cases,  must  be  the  result  of  patient  and  faithful  investi- 
gation. How  can  it  be  otherwise  ?  Do  we  expect  that  know- 
ledge on  these  all-important  topics,  will  come  down  to  us  from 
the  clouds,  or  spring  up  from  the  earth,  or  grow  upon  the  trees, 
or  that  we  shall  inhale  it  with  the  vital  air  ?  Or  do  we  expect 
It  will  come  in  dreams  and  visions  of  the  night  ?  Surely  not. 
We  know  there  is  no  royal  road  to  learning  in  religion,  any 
more  than  in  literature.  What  then  are  we  to  expect,  if  we 
turn  away  from  the  sober  discussion  of  religious  principles,  be- 
cause it  requires  some  attention,  or  refuse  to  take  a  religious  pe- 
riodical, because  it  costs  some  money,  or  refuse  to  read  a  ser- 
mon or  essay,  because  it  requires  an  effort  ?  True,  books  are 
greatly  multiplied,  and  many  of  them  are  worthless,  and  some 
pernicious  ;  but  is  that  any  reason  why  we  should  not  have  those 
that  are  valuable,  or  should  not  read  them  when  we  have  them  ? 
Articles  of  food  are  very  numerous,  and  many  things  offered  as 
such  are  very  worthless,  or  even  hurtful ;  but  shall  we  on  that 
account  have  no  wholesome  food  ;  shall  we  go  lean  and  faint, 
and  unable  to  do  business,  because  there  are  things  in  the  world' 
that  may  harm  us  ?  Rather  let  us  gather  up  the  good,  and  cast 
the  bad  away.  But  some  will  say,  probably,  that  they  read  for 
diversion,  and  therefore  must  have  stories,  or  something  that 
will  move  the  feelings,  and  rivet  attention  ;  they  cannot  encoun- 
ter the  solid  columns  of  dry  discussion.  To  this  it  may  be  re- 
plied, that  some  reading  of  this  sort,  especially  for  children,  may 
be  desirable.  But  every  man  of  sense  knows  that  there  are 
subjects,  and  those  of  great  importance,  that  must  be  treated  on 
the  ground  of  sober  argument,  which  requires  great  labor  to  in- 
vestigate and  arrange,  and  which  requires  not  a  little  attention 
to  read  and  understand.  And  why  should  a  person  of  mature 
judgment  always  expect  or  calculate  to  read  for  diversion  ?  Sup- 


44 

pose,  when  you  go  to  your  field  to  cultivate  it,  you  should  gO 
with  this  feeling,  and  determine  that  you  would  submit  to  no  la- 
bor, but  must  have  entire  diversion  ;  what  would  become  of 
your  temporal  interest  ?  Suppose  you  should  say,  on  surveying 
your  field  of  corn — these  rows  are  long,  and  this  hoing  is 
dull,  dry  business,  I  cannot  submit  to  it,  I  must  have  entertain- 
ment, and  I  will  go  where  it  is  to  be  found ;  where  would  be 
your  supply  of  food  for  the  ensuing  winter,  and  what  will  sup- 
port your  family  or  keep  it  from  starvation  ?  Just  so,  if  you  en- 
ter the  field  of  religious  cultivation,  refuse  all  labor,  and  insist 
on  diversion,  if  you  will  pass  over  a  piece  of  instruction  because 
it  is  long,  or  dry,  where  will  be  your  knowledge  ?  Will  diver- 
sion keep  you  alive  in  time  of  famine  ;  will  stories,  and  fancies 
lead  you  to  grow  in  the  knowledge  of  God,  and  render  you  root- 
ed and  grounded  in  the  faith  ?  Indeed,  if  this  course  is  pursued 
by  the  members  of  our  churches  generally,  what  but  the  utter 
extinction  of  true  religion  is  to  be  expected  ?  It  is  already  an 
alarming  evil  that  distinguishing  fundamental  truth,  is  so  under- 
valued, so  little  understood.  This  evil  is  already  opening  the 
flood  gates  of  error  and  delusion  upon  us.  And  unless  our 
churches  can  be  persuaded  to  change  their  course,  inevitable  ru- 
in is  before  us.  There  are  always  men  enough  in  the  commu- 
nity, who,  for  money,  w^ill  write  and  publish  what  people  will 
buy.  They  will  submit  to  be  caterers  to  public  taste,  be  it  ever 
so  vitiated.  But  men  of  principle  and  benevolence  cannot  do 
this.  They  will  publish  what  they  think  will  be  beneficial,  and 
if  the  community  will  not  concur  by  their  support,  such  men 
will  speedily  be  driven  from  the  field.  For  they  cannot  live  and 
fatten  on  the  vices  and  follies  of  their  fellow  men.  If  then  the 
Christian  public  will  give  the  preference  to  the  mere  eftbrts  at 
diversion, — if  they  will  pay  their  money  for  nothing  but  the  chafi' 
and  froth  of  speculators ;  then  all  serious  and  instructive  books 
must  retire,  and  their  places  be  supplied  with  the  venal  instru- 
ments of  public  degradation. 

But  it  will  be  asked,  perhaps,  why  cannot  religious  instruction 
be  made  to  afford  diversion  to  the  reader  ?  I  answer,  it  can  be, 
and  always  is  to  those  who  love  it,  and  who  search  for  it  as  for 
hid  treasure.  But  in  regard  to  those  who  feel  inclined  to  in- 
dulge their  indolence,  rather  than  to  seek  their  profit,  I  may 
answer  the  question  by  asking  another,  viz  :  Why  cannot  labor 
be  made  play  ?  To  those  who  feel  an  interest  in  the  results  of 
industrious  labor,  it  will  always  aftbrd  sufficient  entertainment, 
even  in  its  severest  forms.  The  man  who  believes  that  gold  is 
beneath  the  earth,  will  be  cheerful  in  digging  and  blasting  till  he 
comes  at  it.  But  if  gold  is  of  little  value  in  his  estimation,  or  if  he 
already  has  enough,  it  will  be  very  difficult  to  persuade  him  that 
digging  the  earth  and  blasting  the  rocks  is  diversion.  It  all  de- 
pends upon  the  state  of  feeling  with  which  a  man  reads,  if  he 


45 

reads  what  contains  real  truth.  The  Bereans  searclied  the 
►Scriptures  daily  and  with  great  interest,  because  they  had  a 
strong  desire  to  know  whether  tiiese  things  were  so.  But  many 
persons  will  be  seized  with  a  fit  of  yawning  at  the  sight  of  a  Bi- 
ble. And  in  their  case  it  will  be  very  difficult  to  make  the  read- 
ing of  the  Scriptures  a  diversion.  And  to  those  persons  who 
do  not  find  entertainment  in  reading  works  of  solid  instruction, 
I  would  recommend  practice  and  prayer  until  the  interest  is  felt. 
But  labor  will  be  labor  after  all,  and  the  only  way  to  make  it  ac- 
ceptable is  to  calculate  its  consequences.  If  heavy  weights  are 
to  be  removed,  if  high  hills  are  to  be  ascended,  strength  must  be 
applied,  the  muscles  must  be  strained,  unless  we  can  avail  our- 
selves of  labor-saving  machines.  But  even  these  will  not  avail 
in  labors  of  the  mind.  As  there  are  no  mental  mechanics  yet 
discovered,  no  intellectual  lever,  screw,  pully,  or  power  of  steam. 
I  see  no  way  to  gain  knowledge  without  labor. 

It  is  a  question  then  of  no  small  consequence,  whether  the 
churches  will  sustain  such  publications  and  writers  as  discuss 
the  essential  principles  of  true  religion  ?  The  magnitude  of  this 
question,  and  its  most  interesting  relation  to  all  our  religious  in- 
terests, render  it  properly  a  case  of  conscience.  Permit  me 
then,  bi^thren,  to  ask  you  seriously,  can  you  with  a  clear  con- 
science refuse  to  patronize  such  publications  as  you  honestly 
judge,  are  endeavoring  to  explain  and  defend  the  true  doctrines  of 
the  Bible  1  I  ask  you  not  to  abandon  your  own  right  of  judgment, 
but  I  do  ask,  ought  you  not  to  exert  your  influence  in  support  of 
what  you  verily  believe  to  be  the  truth  1  Can  you  answer  it  to 
your  families,  to  your  own  souls,  and  to  your  God,  if  the  cause 
of  truth  be  suppressed  for  want  of  patronage?  And  if  you  feel 
the  importance  of  the  subject,  you  certainly  will  not  object  on 
account  of  the  expense.  How  much  more  do  you  expend  for 
some  convenience  or  indulgence  which  is  comparatively  trifling  1 
And  must  the  immortal  mind  be  the  last  to  be  accommodated, — 
the  first  to  suffer  ?  I  must  be  permitted  to  be  earnest  on  this 
subject,  because  I  regard  it  as  a  turning  point  in  our  religious 
prospects.  If  the  present  tendency  of  public  feeling  to  trifle  with 
spiritual  interests  continues, — if  men — if  Christians  will  hazard 
all  the  concerns  of  immortality  to  indulge  in  sloth  ;  then  in  a  few 
generations  every  vestige  of  true  religion  will  be  swept  from  our 
land,  and  our  children  will  be  prepared  to  be  the  dupes  of  some 
system  of  Papal  or  Pagan  superstition. 

A  word  in  this  place,  and  on  this  topic,  is  due  to  men  of  busi- 
ness, and  of  public  life,  whose  plea  is,  that  they  have  no  time  to 
read,  and  that  they  have  already  more  books  than  they  peruse. 
This  plea  is  probably  correct,  and  would  be,  if  they  had  but  one 
book.  But  the  question  is,  is  this  course  right  ?  Is  a  man  in  the 
way  of  his  duty,  when  he  so  plunges  into  the  cares  of  the  world, 
for  the  sake  of  money,  that  his  mind,  as  to  all  its  appropriate 


46 

employments,  is  nullified  ?  What  shall  it  profit  him,  though  he 
gain  the  whole  world,  and  lose  his  own  soul  ?  To  this  same  man 
of  business  and  hurry,  I  would  say,  in  a  few  years  the  world 
will  turn  you  aside  as  unfit  for  its  service,  your  limbs,  your  eyes, 
and  ears,  will  fail,  the  time  for  gaining  instruction  will  have  pas- 
sed by,  the  world  will  no  more  charm,  the  frost  of  age  will  light 
on  your  heads,  the  scenes  of  eternity  will  approach.  Will  you 
then  feel  no  regret,  no  misgivings  of  heart,  no  deep  and  sharp 
compunctions  of  conscience  for  the  course  you  now  adopt  ? 
Will  not  the  ghosts  of  your  departed  days  haunt  your  memory, 
and  constrain  you  to  say,  I  have  lost  all  ? 

2.  Another  point  of  practical  consequence  resulting  from  the 
p^^rinciples  and  statements  already  advanced,  is,  that  parents  are 
bound,  in  the  education  of  their  children,  to  keep  them,  as  much 
as  possible  from  the  contact  and  influence  of  error. 

The  practical  question  which  arises  under  tliis  head,  and  one 
to  which  we  may  now  come  without  any  ceremony  or  hesitation, 
is  simply  this,  Can   those  parents,   who  adhere  to  the  orthodox 
faith,  as  being  essentially  the  doctrines  of  the  Bible,  consistently 
entrust  their  sons  to  Yale  College  for  education  ?  This  question 
is  not  brought  forward  from  any  desire  to  injure  the  College,  nor 
from  any  hostility  to  the  interests  of  that  venerable  institution, 
any  farther  than  its  influence  is  enlisted  against  the  truth.     But 
the  time  has  come  when  this  question  must  be  seriously  examin- 
ed, as  a  matter  of  duty, — as  a  case  of  conscience.     In  deciding 
this  question,  the  facts  to  be  considered  are,  that  the  new  divin- 
ity has  now  the  paramount  influence  there,  and  that  the  religious 
instruction  communicated  to  the  students  is  derived,  to  a  great 
extent,  from  that  source.     And  farther,  it  is  to  be  considered, 
that  there  is  no  efficient  resistance  to  this  influence  manifested 
from  any  department  of  the   College.     If  any  of  the  Faculty 
dissent  in  their  private  opinion,  they  deem  it  prudent  and  expe- 
dient quietly  to  submit.     There  seems  then  to  be  no  rational 
prospect  that  the  evil  will  be  corrected.     And  farther,  it  appears 
evident,  that  all  possible   influence  will  be  exerted  by  some  of 
the  Faculty,  who  have  entrenched  themselves  within  the  walls 
of  that  seat  of  learning,  to  instil  their  principles  into  the  minds 
of  those  who  resort  thither  for  education.     The  Christian  Spec- 
tator is  to  be  obtruded  upon  them  at  a  large  discount,  and  the  pas- 
tor and  spiritual  guide  of  the  College  is  one  who  teaches  that  God 
cannot  prevent  sin.     Under  all  these  circumstances,  therefore, 
there  is  very  little  room  for  doubt,  whether  we  look  at  the  nature 
of  the  case,  or  the  result  of  past  experience,  that  all  the  youth,  who 
resort  to  that  College,  will  be  thoroughly  imbued  with  the  new 
divinity.     This  has  been  the  case  to  a  very  great   extent  for 
years  past.     And  there  is  no  reason  to  expect  that  the  case  will 
be  improved.     Many  parents  have  been  grievously  disappoint- 
ed at  the  result  of  their  endeavors  to  educate  their  sons  for  use- 


47 

fulness ;  and  many  a  youth  of  fair  promise,  when  he  entered  that 
College,  has  come  forth  a  devoted  zealot  in  the  cause  of  new  di- 
vinity. These  things  are  then  to  be  deliberately  viewed  by  the 
parent,  who  is  about  to  send  his  child  from  under  his  own  eye, 
to  receive  the  forming  influence  of  other  hands.  The  only 
question  is,  do  you  desire  your  sons  to  imbibe  the  religious  sen- 
timents which  are  prevalent  in  that  College  or  not  ?  If  you  do, 
then  send  them,  and  it  is  probable  the  work  will  be  done.  But 
if  you  do  not,  if  you  regard  the  system^  as  essentially  erroneous, 
and  would  regard  its  influence  as  a  blight  on  all  the  advantages 
of  education,  then  your  course  is  clear. 

But  it  will  be  said  by  some,  it  is  more  convenient,  and  withal 
more  respectable  to  obtain  education  at  that  College  than  at  any 
other.     But   what  is  convenience  or  the  influence  of  a  name, 
compared  with  the  great  object  of  gaining  education,   which  is 
to  do  good  ?  And  is  that  person  likely  to  do  good,  who  is  him- 
self bewildered  in  the  mazes  of  error  ?"  There  are  colleges,  which 
are  accessible  and  respectable,  which  are  yet  free  from  this  in- 
fluence.    The  exposure  therefore  is  wholly  unnecessary,  while 
it  is  an  exposure,  according  to  the  convictions  of  the  parent,  of 
every  thing  valuable  and  desirable  in  a  public  education.     Say 
then,  ye  parents,  who  adhere  to  the  principles  of  orthodoxy, 
and  are  not  prepared  to  abandon  them,  is  Yale  College,  under  " 
present  circumstances,  the  place  to  educate  your  sons  1  Much 
as  you  respect  that  institution  for  what  it  has  been,  and  reluc- 
tant as  you  may  be  to  abandon  it — and  in  all  this  I  can  most 
heartily  sympathize    with  you — yet,  taking  things  as  they  are, 
and  are  likely  to  be,  must  we  not  say  the   glory  has  departed ; 
it  is  no  longer  what  its  venerable  founders  designed  it  to  be,  a 
fountain  of  truth  ;  and  is  therefore  no  longer  the  college  for  us  ? 
If  any  are  ready  to  say  they  are  not  sensible  that  the  case  is 
as  has  been  represented  ;  then  I  ask,  have  you  examined  the 
case  with  attention  ?  Are  you  willing  to  run  the  hazard  of  pro- 
ceeding in  ignorance  on  this  subject  ?  There  are  doubtless  those 
who  will  tell  you  there  is  no  danger,  and  that  all  which  has  been 
stated  is  fiction  or  malice.     But  who  are  they  that  tell  you  so  ? 
You  must  know,  or  ought  to  know,  there  are  two  sides  to  this 
story.     Ask  the  Unitarian,  whether  there  is  any  danger  of  send- 
ing your  son  to  Harvard  University,  or  whether  there  is  any 
heresy  there  ?  Ask  the  Deist,  whether  it  is  perfectly  safe  to  send 
sons  to  the  Neological  Seminaries  of  France  or  Germany  ?  Ask 
the  Papist,  whether  it  is  perfectly  safe  to  entrust  your  son  to  the 
arms  of  the  good  old  mother  of  Rome  ?  And  all  will  tell  you  there 
is  not  the  least  danger.    But  will  this  satisfy  your  mind  ?  Indeed, 
can  you  act  consistently,  and  faithfully  to  your  trust,  until  you 
have  examined  the  matter,  and  are  able  to  judge  for  yourself? 

3.  Another  practical  question  which  results  from  the  princi- 
ples and  statements  already  advanced,  is  this  :  Shall  the  churches 


48 

in  this  State  any  longer  depend  on  the  theological  school  at  New 
Haven  for  a  supply  of  teachers  ;  or  shall  those  members  of 
churches  who  still  believe  in  the  doctrines  handed  down  from 
their  fathers,  any  longer  assist  in  supporting  teachers  of  tliis 
description  ? 

I  now  address  those  who  are  firm  in  the  faitli  that  has  been 
held  in  our  churches  the  last  fifty  years,  and  who  consider  that 
system,  as  the  true  system  of  the  Bible,  and  who  of  course  con- 
sider the  new  divinity  as  essentially  erroneous.  And  the  case  is 
this.  The  only  present  convenient  source  of  supply  for  our  va- 
cant churches,  is  the  school  at  New  Haven.  And  the  students 
of  that  school  are  thus  likely  in  the  course  of  events  to  be  intro- 
duced into  all  our  churches.  This  seems  to  result  from  the  ne- 
cessity of  the  case,  so  long  as  we  have  among  us  no  other  theo- 
logical seminary.  In  this  way  many  have  to  hear  and  support 
what  they  consider  and  believe  to  be  contrary  to  the  truth. 
Now  is  this  a  state  of  things  to  be  endured  ?  Can  you  quietly 
submit  to  hear  the  truths  of  God's  word  set  aside,  and  doctrines 
subversive  of  truth,  and  ruinous  to  the  soul  advanced,  and  to 
have  your  families  growing  up  under  this  influence  ?  Can  you 
give  your  countenance  and  approbation, — can  you  give  your 
money  to  support  erroneous  doctrine  1  This  is  a  very  serious 
question.  And  it  is  a  question  which  demands  immediate  at- 
tention. Not  a  day  ought  to  be  lost  in  bringing  it  to  an  issue. 
This  is  not  a  new  case.  Many  of  the  churches  in  Massachusetts 
have  found  themselves  in  this  same  predicament.  The  majority 
of  the  parish  would  have  a  minister  from  the  Unitarian  school, 
and  would  control  the  house  of  worship  and  all  the  parish  funds. 
But  the  Spirit  of  the  Lord  raised  up  a  standard  there,  and  will 
in  every  case  where  the  truth  is  invaded.  In  that  State  many 
churches  and  parts  of  churches  have  found  it  necessary  to  sep- 
arate from  the  congregation,  and  the  place  of  worship,  and  pro- 
vide for  themselves  the  means  of  correct  instruction.  And  they 
have  been  blessed  in  the  attempt ;  pure  religion  has  been  re- 
vived in  connexion  with  these  separations.  And  there  seems 
to  be  a  necessity  to  adopt  some  such  measure  in  our  State. 
The  leaven  of  the  new  divinity  is  so  generally  diffused  and  dif- 
fusing, that  there  are  probably  few  churches  and  congregations 
that  remain  entirely  free  from  its  influence.  And  in  quite  a  num- 
ber of  churches  and  congregations  that  influence  is  predominant. 
It  remains  then  for  the  minority,  in  such  cases,  peaceably  to 
separate  and  provide  for  themselves.  New  churches  and  con- 
gregations must  be  gathered,  of  those  who  can  agree.  And 
thus  the  truths  of  the  Gospel,  in  their  purity,  may  be  still  enjoyed. 
But  to  submit  to  see  our  goodly  heritage  and  our  families  over- 
run with  error,  is  entirely  out  of  the  question.  This  none  can 
do  who  have  any  sincere  love  to  the  truth.  And  to  expect  or 
demand  this  is  the  height  of  arrogance  and  folly. 


4d 


Do  you  ask,  what  can  be  done,  and  how  are  we  to  be  sup- 
plied with  teachei's  ?  I  answer,  there  is  no  way  but  to  have 
a  theological  seminary  in  this  State,  which  shall  inculcate  sound 
doctrine,  and  raise  up  candidates  for  the  ministry,  who  may 
supply  the  churches  and  congregations,  that  stand  firm  on  the 
ground  of  orthodoxy.  But  you  ask,  perhaps,  how  are  we  to 
obtain  the  means  ?  I  answer,  the  Lord  will  provide.  Go  to 
him  for  help,  for  he  hath  never  said  to  the  seed  of  Jacob,  seek 
ye  my  face  in  vain,„>'^he  hearts  and  the  treasures  of  all  are  in 
his  hands.  And  Is  it  too  much  to  suppose  that  there  may  be 
some  Phillips,  or  Bartlett,  or  Abbot,  or  Brown  in  our  State,  who 
will  have  his  heart  opened  to  furnish  all  necessary  supplies  ? 
Are  there  no  friends  of  the  truth  in  this  State,  who  have  the 
means,  and  the  disposition  to  come  forward  in  this  exigency, 
and  help  to  raise  a  standard  against  the  overflowing  errors  of 
the  day  ?  It  is  also  to  be  remembered,  that  a  way  has  been 
discovered  for  young  men  to  educate  themselves,  with  very  little 
expense  to  their  friends  or  the  public.  And  what  hinders  our 
having  a  manual  labor  theological  seminary  in  this  State,  where 
soundness  of  faith,  and  soundness  of  health  may  go  hand  in  hand, 
in  promoting  usefulness  in  the  cause  of  Christ  ?  The  plan  is  en- 
tirely practicable,  and  may  be  incalculably  useful  to  the  cause 
of  truth  in  this  State,  and  through  the  world.  Let  this  subject, 
therefore,  receive  the  attention  and  excite  the  prayers  of  all  the 
friends  of  truth,  and  I  doubt  not  we  shall  see  a  way  through  the 
Red  Sea. 

But  there  is  another  point  to  this  question,  and  that  is,  what 
is  the  immediate  duty  of  those  who  live  where  pastors  and 
teachers  of  the  new  school  are  already  settled,  and  who  feel 
that  they  are  fed  with  error,  instead  of  knowledge  and  under- 
standing ?  In  reply,  it  may  be  remarked,  that  it  can  be  the  duty 
of  no  man  to  hear  or  support  for  a  day,  what  he  conscientiously 
believes  to  be  essentially  erroneous.  The  Scriptures  are  very 
explicit  on  this  point.  "  From  such  withdraw  thyself"  "  Re- 
ceive them  not  into  your  houses,  neither  bid  them  Godspeed,  for 
he  that  biddeth  them  Godspeed  is  partaker  of  their  evil  deeds." 
And  as  all  the  churches  and  pastors  are  not  yet  contaminated, 
there  may  be  relief  found,  in  most  cases,  by  resorting  to  those 
places  contiguous,  where  the  pure  Gospel  is  preached.  And  no 
conscientious  man  will  think  it  a  hardship  to  encounter  some 
additional  trouble  and  expense  to  hear  the  Gospel  in  truth,  rath- 
er than  hear  it  perverted.  The  laws  of  the  State  prescribe  no 
parish  limits,  but  allow  every  man  to  go  where  he  can  obtain 
most  edification.  This  may  be  a  merciful  provision  for  the  ne- 
cessities of  the  present  period.  But  it  will,  perhaps,  be  said  by 
some,  that  they  are  solitary  individuals,  and  that  in  many  cases 
the  friends  of  orthodoxy,  if  they  were  to  attempt  any  thing, 

7 


50 

would  be  a  contemptible  minority,  and  could  not  hope  to  effect 
any  thing,  and  tliat  they  had  better  lose  what  they  pay  for  the 
support  of  the  Gospel,  than  make  an  unavailing  effort.  If  the 
loss  of  your  money  were  all,  this  argument  might  be  sound.  But 
think  what  you  lose  that  is  of  more  value  than  money.  You  lose 
your  spiritual  food,  and  consequently  your  vigor  and  comfort. 
You  lose  the  proper  instruction  of  your  families,  and,  continuing 
in  this  course,  they  will  probably  lose  their  souls.  And  is  not 
this  too  much  to  lose,  if  it  can  be  saved  j/TBesides,  as  to  the  con- 
temptible minority,  how  has  it  been  in  the  temperance  cause  ? 
But  a  few  years  since,  the  friends  of  entire  abstinence  might  have 
been  esteemed  a  contemptible  minority ;  but  what  of  that,  they 
have  now  become  a  host,  and  the  strong  holds  are  falling  before 
them.  It  is  not  a  day  surely  to  make  such  a  plea  as  this.  At 
any  rate,  let  every  man  do  his  duty,  and  the  cause  of  truth  will 
be  supported.  Let  no  man's  heart  fail  him.  It  is  not  the  first 
time  that  the  cause  of  the  Gospel  has  been,  to  human  view,  very 
weak  and  hopeless,  and  yet  that  cause  lives,  and  will  live.  Weak 
instruments  and  small  numbers,  are  no  evidence  that  God  has 
forsaken  it.  But  the  friends  of  truth  must  be  decided,  they  must 
no  longer  compromise,  nor  suffer  themselves  to  be  the  dupes  of 
artifice,  but  stand  up  manfully,  and  in  a  Christian  manner,  to  the 
work  to  which  divine  Providence  has  called  them.  - 
4;  But  the  principles  and  statements  above  presented,  lead  to 
^-^nother,  and  a  still  more  important  practical  inquiry,  and  that  is, 
whether  entire  separation  from  those  infected  with  the  new  di- 
vinity and  new  measures,  is  not  the  immediate  and  indispensa- 
ble duty  of  all  the  orthodox  part  of  our  ministers  and  churches  ? 
This  question,  I  am  sensible,  is  momentous,  and  ought  to  be 
approached  only  with  the  utmost  deliberation  and  candor.  It  is 
a  question  with  which  party  feelings,  or  excited  passions,  should 
have  no  concern.  And  yet,  it  is  a  question,  which,  I  am  per- 
suaded, cannot  with  propriety  be  kept  any  longer  out  of  sight. 
It  is  mere  affectation  to  say  or  pretend  that  we  are  not  a  divided 
denomination.  And  the  division  has  occurred  on  grounds,  and 
in  respect  to  subjects,  which  will  satisfy  any  reflecting  mind  that 
it  is  deep  and  will  be  permanent.  It  is  a  division  about  the  very 
pillars  and  corner  stones  of  the  Christian  fabric./  Examine  the 
parallel  columns  of  doctrines  given  in  a  former  part  of  this  ad- 
dress, and  say,  if  the  division  does  not  extend  to  the  very  foun- 
dations of  Christianity  ?  These  two  systems  are  antipodes,  and 
can  no  more  be  brought  together  than  the  opposite  poles.  This 
conclusion  is  demonstrated  by  the  experience  of  all  former  ages. 
These  two  systems  have,  under  one  name  and  another,  been 
the  leading  systems  in  the  visible  church  ever  since  the  promul- 
gation of  Christianity.  And  they  have  never  been  united,  but 
have  always  produced  a  separation.     No  sooner  was  the  creed, 


51 

which  is  now   denominated  new  divinity,   avowed  by  Pelagius 
and  Ca^lestius,  than  the  orthodox  found  it  necessary  to  separate 
from  them.     The  heretics,  indeed,   by  means  of  every  art  and 
evasion  clung  fast  to  the   church,  and  seized  on  all  places  and 
persons  that  came  w  ithin  their  reach.     But  the  friends  of  evan- 
gelical truth  could  not  go  with  them,  and  a  separation  was  the 
consequence.     The  same  is  true  of  the   appearance  of  Armin- 
ianism,  which  was  the  same  system,  under  circumstantial  modi- 
fications.    After  various  evolutions,  in  which  the  heretics  en- 
deavored to  conceal  and  evade,  they  were  finally  detected,  and 
a  separation  was  the  consequence.    And  in  all  cases  where  these 
two  systems  have  been  embraced  and  advocated,  a  separation 
has  resulted.     From  this  uniform  effect,  it  is  now  certain  that 
the  Calvinistic,  and  Arminian  creeds  cannot  coalesce,  or  harmo- 
nize.    They  contain  the  principles  of  opposition,  and  whenever 
brought  into  contact,  those  principles  will  be  ai'rayed  on  oppo- 
site sides.     That  these  two  systems  have  now  come  into  active 
operation  in  our  denomination,  can  no  longer  be  questioned,  by 
any  man  who  gives  the  least  heed  to  facts.     I  repeat  it  then,  to 
say  that  we  are  not  a  divided  denomination  in  fact,  is  mere  affec- 
tation.    And  there  appears  to  be  no  rational  prospect,  that  either 
side  will  recede.     Some  have  entertained  the  expectation  that 
these  new  speculations  would  wear  out,  and  spend  themselves 
in  mere  speculation  ;  but  far  otherwise  is  the  fact,  and  the  pros- 
pect.    They  are  so  consonant  with  the  natural  feelings  of  men, 
that  they  take  deep  hold  on  the  community.     And  many  world- 
ly spirits  in  our  congregations  and  churches,  that  have  been 
held  in  check  by  public  opinion,  are  now  beginning  to  rejoice  in 
their  liberty,  and  are   cheered  to  find  themselves  supported  by 
doctors  and  professors  of  divinity.     The  advocates  of  new  doc- 
trines and  new  measures  have  gone  too  far,  and  have  been  too 
successful  in  gaining  popular  favor,  to  think  of  a  retreat.     And 
I  need  not  say,  for  you,  brethren,  will,  many  of  you,  bear  wit- 
ness that  there  are  those  in  our  churches,   in  no  small  numbers, 
who  are  so  persuaded  of  the  truth  of  the  opposite  system,  they 
find  it  so  clearly  revealed  in  the  word  of  God,  and  have  been 
so  evidently  imbued  with  it  in  their  own  experience,  and  by  the 
teachings  of  the  Holy  Spirit,  that  they  never  can  renounce  it. 
They  will  hold  fast  the  form  of  sound  words  which  they  find  in 
the  Bible,  let  philosophers  and  critics  say  what  they  will.     In- 
deed, they  would  sooner  part  with  life,  than  abandon  that  which^ 
they  verily  believe  to  be   the  blessed  truth  of  God.  '  There  is 
then,  there  will  continue  to  be,  a  division  in  fact.     And  the  only 
question  is,  whether,  being  divided  in  fact,  it  is  expedient  or 
proper  to  keep  up  the  appearance  of  union  ?  Respecting  this 
question,  I  wish  to  submit  a  few  remarks. 

The  advantages  of  a  visible  union,  in  such  a  case  as  this,  are 


62 

merely  nominal, — they  are  not  real.  We  may  continue  to  count 
our  churches  and  ministers  and  members  as  one  denomination^ 
and  may  thus  keep  up  the  appearance  of  strength.  But  this  is 
mere  delusion.  The  bonds  are  dissolved  ;  the  foundations  are 
broken  up.  We  may  talk  of  harmony  and  peace,  but  this  will 
be  no  more  real  than  in  a  state  of  visible  separation,  nor  proba- 
bly as  much  so.  The  truth  is,  separation,  in  case  of  real  divi- 
sion in  essential  doctrines,  is  often  the  only  way  to  preserve 
peace.  '  It  would  doubtless  be  unwise  for  our  denomination  and 
the  Methodists  to  attempt  to  amalgamate,  and  the  attempt  would 
prove  abortive.  But  could  it  be  effected  in  form  or  name,  no 
advantage  would  be  gained.  For  now,  by  mutual  courtesy  and 
Christian  forbearance,  we  can  have  peace  with  Methodists,  while 
each  moves  in  his  own  proper  sphere.  But  there  is  at  this  mo- 
ment more  real  difference  between  the  New-divinity  men  and 
the  Orthodox,  than  there  ever  was  between  the  latter  and  the 
Methodists.  The  new  divinity  pushes  farther  into  the  Pelagian 
scheme,  and  adopts  more  extravagant  notions  respecting  the 
moral  government  of  God,  than  the  Methodists  have  ever  done. 
And  in  regard  to  extravagant  measures,  the  Methodists  certain- 
ly, at  the  present  day,  and  probably  in  the  days  of  their  greatest 
wildness,  are  outdone  by  the  fanaticism  of  the  new  measures. 
So  that  there  would  be  much  more  propriety  in  an  union  of  the 
orthodox  with  the  Methodists,  than  continuance  in  union  with 
the  new  divinity.  And  yet,  it  would  not  be  expedient  to  at- 
tempt even  that,  because  there  are  points  of  difference,  that  will 
never  be  settled  in  the  present  world,  that  would  be  more  felt 
in  a  state  of  contact,  than  in  a  state  of  sepai-ation.  There  are 
then  no  real  advantages  to  be  gained  by  a  nominal  union.  But 
on  the  other  hand,  can  it  with  truth  be  said,  that  there  are  no 
disadvantages  consequent  upon  such  a  state  ?  In  my  view,  there 
are  many,  and  those  of  serious  magnitude.-'  A  nominal  union 
brings  those  constantly  into  collision,  and  necessarily,  for  the 
transaction  of  business,  who  are  wide  asunder  in  sentiment.  Of 
course  this  difference  will  be  perpetually  galling  and  chafing, 
and  thus  the  evil  and  its  effects  will  be  greatly  aggravated.  For 
example,  in  meetings  of  Association,  one  brother  is  appointed 
to  preach,  and  whether  new  divinity  or  old  he  his  theme,  he 
preaches  what  he  believes,  and  urges  it  with  an  earnestness 
which  becomes  the  truth ;  but  others  present,  who  entertain  dif- 
ferent opinions,  are  wounded  and  grieved,  feeling  themselves 
publicly  assailed.  Questions,  also,  in  ecclesiastical  meetings, 
will  occur,  involving  principles  that  call  forth  feeling,  and 
awaken  interest  on  different  sides,  and  before  any  one  is  aware, 
the  line  of  distinction  begins  to  appear,  and  op{X)site  standards 
are  erected.  Indeed,  all  the  exercises,  public  or  private,  of 
ministerial  or  ecclesiastical  meetings,  composed  of  persons  who 


53 

are  asunder  in  fundamental  principles,  must  be,  more  or  less, 
embarrassed  and  unsocial,  if  nothing  worse.  It  is  true,  that  con- 
stant watchfulness  and  prayerfulness  may  preserve  decorum  and 
civility,  but  yet  the  question  is,  whether  it  is  expedient,  or  even 
a  duty  to  place  ourselves  in  this  situation  of  temptation  ?  Who 
does  not  desire,  when  he  goes  to  such  meetings,  to  feel  that  he 
is  among  friends,  where  he  may  unbosom  himself,  without  the 
necessity  of  casting  an  eye  on  the  right  hand  and  the  left,  to  see 
if  some  Doeg  be  not  there,  who  will  carry  away  an  evil  report  ? 
In  a  word,  who  does  not  desire  to  attend  such  meetings  with 
that  entire  cordiality  and  confidence,  which  formerly  marked 
the  Associations  of  the  ministers  of  Connecticut  ?  But  those 
days  are  gone.  Those  scenes  are  known  now  only  from  recol- 
lection. And  they  will  probably  not  be  known  again,  until  a 
separation  of  our  present  discordant  materials  takes  place. 

Another  serious  disadvantage  of  nominal  union,  where  there 
is  real  difference,  is,  that  it  will  throw  all  our  ecclesiastical  af- 
fairs into  confusion.  To  state  some  cases,  which  may  occur,  if 
they  have  not  already.  Here  is  an  Association,  the  majority  of 
which  is  in  favor  of  the  new  divinity,  and  they,  of  course,  will 
license  candidates  according  to  their  views.  But  the  minority, 
dissenting,  and  that  on  grounds  of  essential  truth,  cannot,  indeed, 
prevent  the  license,  but  they  in  their  own  desks,  cannot  in  con- 
science receive  such  candidates,  neither  can  they  approve  of 
them  when  brought  before  the  churches.  Here  is  an  incongru- 
ity. And  many  members  of  the  churches  are  in  perplexity. 
How  are  we  to  know,  say  they,  who  is  a  proper  person  to  em- 
ploy ?  Here  is  a  candidate  licensed  and  recommended  by  your 
own  denomination,  and  your  own  Association,  perhaps,  and  yet, 
some  ministers  object  to  him,  and  will  not  receive  him  as  a 
preacher  of  the  Gospel. 

Another  case  is,  that  a  person  may  present  himself  for  exami- 
nation and  license  to  one  Association,  where  the  majority  hap- 
pens to  be  on  one  side  of  the  question,  and  they  reject  him  as 
unsound  in  the  faith  ;  he  goes  to  another,  where  the  majority 
happens  to  be  on  the  other  side,  and  they  license  him  to  preach. 
Here  is  confusion.  In  the  same  denomination,  the  same  person, 
on  the  same  grounds,  is  by  a  part  rejected,  and  by  a  part  accept- 
ed. And  how  are  these  Associations  to  stand  in  regard  to  each 
other  ?  Another  case  may  occur,  in  which  a  candidate  for  ordi- 
nation, is  examined  by  one  council,  and  they  decline  to  ordain, 
either  for  want  of  satisfaction,  or  from  dissatisfaction.  The 
parties  send  off  and  collect  a  council  of  persons  of  views  known 
to  be  on  the  opposite  side  ;  and  they  proceed  to  ordain.  Now, 
how  is  this  minister,  thus  obtruded,  to  be  received  and  treated 
by  different  members  of  the  same  denomination  ?  Can  those 
who  refused  to  ordain,  receive  him  and  treat  him  as  a  Gospel 


54 

minister  ?  Can  those  who  did  ordain,  refuse  to  receive  and  treat 
him  according  to  what  is  impUed  in  the  ordination  ?  Here  then 
is  confusion.     In  tliis  way  the  order  and  harmony  of  ministers 
\  and  churches  must  be  effectually  destroyed.  ,<- 

There  is  another  consideration  which  I  may  plead  with  the 
orthodox,  and  which  with  them  ought  to  have  great  weight. 
And  that  is,  the  sound  parts  of  any  body,  are  always  in  danger 
from  contact  with  the  unsound,  and  this  danger  can  be  avoided 
only  by  separation.  The  tendency  in  this  case  is  to  decay.  The 
danger  then  is  all  on  one  side.  The  unsound  parts  have  nothing 
to  fear  from  contact,  and  therefore  they  have  no  occasion  for 
separation.  Indeed,  we  always  find  that  heretics  are  always 
great  advocates  for  union  and  forbearance.  The  reason  is  ob- 
vious. A  continued  union  gives  them  opportunity  to  extend 
their  influence  in  concealment,  when  a  separation  would  drive 
them  to  the  necessity  of  doing  it  openly.  Innovaters  and  here- 
tics are  then  always  crying  out  for  union  and  peace.  They  are 
always  ready  to  denounce  any  attempt  at  separation,  and  to 
stigmatize  the  bare  mention  of  it,  as  uncharitable  and  malicious. 
But  look  at  them,  and  you  will  find,  that  their  claim  of  charity 
is  all  on  one  side.  They  will  think  for  themselves,  and  then  re- 
quire you  to  agree.  They  will  take  any  course  they  please  ; 
break  in  upon  the  order,  purity,  or  doctrines  of  the  church,  as 
they  think  proper,  and  then  call  for  charity  and  harmony.  They 
claim  charity,  but  they  exercise  none.  They  call  for  peace, 
but  they  are  unwilling  to  give  it. 

It  belongs  then,  to  the  sound  parts  of  a  body  to  be  watchful 
over  their  own  interest,  and  to  be  attentive  to  their  own  situa- 
tion. Theirs  must  be  the  work  of  separation,  if  it  be  effected. 
And  theirs  will  be  the  loss,  if  it  be  not  effected.  By  continued 
contact  the  evil  will  secretly  spread,  until  the  whole  mass  be 
corrupt.  And  this  I  view  to  be  the  present  danger  of  the  min- 
isters and  churches  in  this  State.  The  danger  does  not  arise 
immediately  from  the  number  or  strength  of  those  who  have 
fallen  away  to  heresy.  For  there  is  not  a  doubt,  that  if  the 
friends  of  evangelical  truth  in  this  State  would  come  forward 
with  firmness  and  decision,  and  unite  in  support  of  what  they 
really  believe  and  love,  the  new  doctrines  and  new  measures 
would  be  stayed  at  once.  They  can  make  no  great  advance  in 
the  open  field,  but  among  the  openly  ungodly.  But  the  danger 
is,  that  the  friends  of  truth  will  be  beguiled,  and  deceived,  and 
duped,  until  the  power  is  wrested  from  their  hands.  They  are 
deceived  with  the  syren  voice  that  sings  of  peace  and  union,  only 
to  draw  them  on  the  hidden  rocks.  They  are  drawn  into  con- 
cessions and  compromise,  until  there  is  no  recovery.  When  I 
see  accounts  in  the  public  journals  of  fathers  and  brethren,  who 
are  decidedly  orthodox  and  evangelical  in  their  views,  and  who 


55 

would  sooner  lose  a  right  hand  than  do  any  thing  contrary  to 
the  Gospel,  and  yet,  who  are  so  infatuated  by  some  means,  as 
to  assist  in  introducing  to  the  ministry  and  placing  over  our 
churches,  men  who  are  most  zealously  devoted  to  the  work  of 
undermining  the  foundations  of  our  faith,  I  confess  I  tremble 
for  the  ark.     And  also  when  I  see  members  of  churches,  who 
are  decidedly  oppossed  to  new  doctrines  and  new  measures, 
when  they  see  them — so  far  deceived  by  fair  words,  as  to  re- 
ceive and  support  the  most  violent  advocates  of  these  very  doc- 
trines and  measures,  I  am  perplexed,  and  find  all  calculations  at 
an  end.     Here  lies  our  danger.     Orthodoxy  has  nothing  to  fear 
from  the  number  or  strength  of  her  opponents.     They  have 
been  met, — they  can  be  again, — and  the  taunts  of  Goliath  are 
no  occasion  of  trepidation  to  the  host  that  rallies  under  the  ban- 
ners of  truth.     But  if  her  friends  prove  treacherous,  or  unfaith- 
ful, her  cause  is  in  danger.     For  deception  and  artifice  on  the 
one  hand,  and  indifference  and  credulity  on  the  other,  will  sink 
any  cause.     The   Greeks  labored  ten  years  in  vain  to  break 
through  the  walls  of  Troy.     But  by  artifice  they  effected  what 
they  could  never  have  done  by  prowess.     The  deluded,  infatua- 
ted Trojans,  were  induced  to  drag  their  own  ruin  upon  them- 
selves.    They  opened  their  own  walls, — they  introduced  their 
own  destruction,  and  thus  fell  the  victims  of  their  own  folly. 
And  this  is  just  what  the  friends  of  orthodoxy  are  now  doing  in 
Connecticut.     They  are  now,  many  of  them,  dragging  in  a 
wooden  horse,   (under  the   name  of  a   theological   seminary,) 
filled  with  the    disciples  of  new  divinity,    over   the  walls  of 
their  own  churches,    and  placing  it  in   their  own  pulpits,  and 
comforting  themselves  with  this  supposed  act  of  piety.     But 
presently  they  will  be  roused  from  their  slumbers,  to  see  them- 
selves and  their  families  sacrificed  upon  their  own  altars. — ■ 
Friends  of  evangelical  truth,    will  you  be  thus  deceived  ;  will 
you  be  made  the  infatuated  instruments  of  your  own  ruin  ? 

It  is  an  ancient  maxim  of  unquestionable  expediency,  that 
those  who  cannot  agree,  should  agree  to  differ.  And  this  is  all 
tliat  for  which  I  plead.  I  wish  for  no  contention,  or  strife,  or 
bitterness  ;  for  this  very  reason  I  would  say,  separate  as  soon 
as  possible.  I  would  say  as  Abraham  said  to  Lot,  and  for  the 
same  reason — let  there  be  no  strife  between  us,  but  let  us  sepa- 
rate to  the  right  hand  or  to  the  left.  The  orthodox  do  not  wish 
to  entrench  upon  the  rights  of  their  brethren  who  diflfer  from 
them.  We  do  not  wish  to  dictate  to  them  what  they  shall  be- 
lieve, or  support.  If  they  choose  the  new  doctrines  and  new 
measures,  we  are  sorry,  and  we  pity  them  ;  but  we  submit,  and 
say,  do  as  seemeth  you  good.  If  they  take  away  our  College, 
for  which  our  fathers  in  common  labored  and  prayed,  we  must 
submit  to  this  also  ;  but  we  cannot  go  with  them  ;  we  do  not 


56 

see  as  they  do  ;  to  us  it  appears  that  they  are  departing  from 
the  word  of  God,  and  giving  heed  to  fables.  This  is  our  settled 
judgment,  our  honest  conviction.  Now  what  can  we  do  ?  Can 
we  sit  down  to  hear  and  approve  what  we  verily  believe  is 
contrary  to  the  word  of  God  ?  This  no  rational  person  will 
suppose  ;  this  no  candid  person  will  demand. 

If  circumstances  are  such  that  it  belongs  to  us  to  secede, 
then  we  must  do  it.  But  we  do  it  not  from  choice,  but  as  a 
duty.  We  esteem  ourselves,  and  wish  to  be  esteemed  by  oth- 
ers as  Calvinistic  Congregationalists,  such  as  were  our  fathers. 
On  this  ground  we  take  our  stand,  and  here  we  claim  and  ex- 
pect to  receive  the  charity  and  courtesy  due  from  all  professed 
Christians  to  each  other,  and  these  wc  intend  to  reciprocate. 
But  to  be  subjected  to  receive  men  as  preachers,  and  support 
them,  or  to  assist  in  sending  them  as  missionaries  to  the  heathen, 
who,  as  we  believe,  preach  doctrines  essentially  erroneous  ;  this 
we  may  not  do.  Neither  do  we  feel  willing  to  expose  ourselves 
to  the  encroachment  of  sentiments  which  we  disbelieve,  or  to 
have  them  obtruded  upon  us  in  our  ministerial  intercourse. — 
We  have  borne  the  trial  as  long  as  we  feel  it  a  duty  to  bear  it. 
And  now  we  declare  to  the  world,  and  to  all  the  family  of 
Christ  on  earth,  that  we  feel  ourselves  in  duty  bound  to  sepa- 
rate from  those  who  have  forsaken  the  faith  of  our  fathers. 
We  feel  it  a  duty,  to  bear  testimony  against  their  eri'ors ;  but 
we  shall  avoid  all  unnecessary  causes  of  irritation  or  recrimi- 
nation. We  wish  them  well,  and  pray  that  they  may  be  led 
into  the  truth.  But  we  go  with  them  no  farther.  We  must 
follow  what  we  conceive  to  be  the  word  of  eternal  truth. 

And  now,  dear  brethren  of  the  Congregational  churches  in 
Connecticut,  as  a  separation  of  our  denomination  seems  to  be 
approaching,  and  in  reality  already  begun,  the  subject  must  soon 
come  before  you  for  you  to  decide  what  part  to  act.  It  is  time 
therefore  that  your  minds  be  prepared  for  such  a  crisis.  Will 
you  hold  to  the  faith  of  your  fathers, — the  faith  which  they  plant- 
ed on  these  shores,  in  the  strength  of  which  they  labored,  and 
endured  to  the  end,  and  entered  into  rest ;  or  will  you  abandon 
this  standard  1  If  you  are  better  pleased  with  new  divinity,  and 
think  it  more  consonant  with  Christian  experience  and  with  the 
word  of  God,  I  have  nothing  more  to  say.  You  must  make 
your  election.  But  if  you  adopt  the  new  doctrines  and  new 
measures,  do  it  with  your  eyes  open,  with  a  full  understanding 
of  what  it  is.  Say,  if  you  think  so,  that  sinners  convert  them- 
selves, and  that  God  does  all  he  can  to  save  all  men,  but  does 
no  more  for  one  than  another  ;  say,  if  you  think  so,  and  can  find 
good  groimd  for  the  opinion,  that  God  cannot  prevent  sin  from 
coming  into,  or  existing  in  his  dominions ;  say  that  men  are  born 
without  any  moral  pollution  ;  but  if  you  say  this,  know  what  you 


57 

say,  and  look  at  tlie  consequences.  Do  not  deceive  yourselves, 
nor  attempt  to  deceive  others,  by  saying,  there  is  no  material 
difference  between  your  belief  and  that  of  the  orthodox  ;  do  not 
pretend  that  you  embrace  the  Calvinistic  system,  nor  be  sur- 
prised nor  offended  if  others  cannot  go  w^ith  you.  Come  out 
and  frankly  avow  that  you  renounce  the  faith  of  our  fathers, 
and  that  you  are  ready  to  embrace  sentiments  which  they  labor- 
ed all  their  lives  to  refute.  Do  not  pretend  that  you  have  made 
some  new  discovery,  some  improvement  upon  the  doctrines  of 
revelation,  and  the  manner  of  applying  them,  when  both  the 
matter  and  the  manner  have  been  the  common  track  of  fanatics 
for  hundreds  of  years.  And  when  you  witness  the  ultimate  ef- 
fects of  this  system,  in  the  corruption  of  our  churches,  the  pros- 
tration of  religion,  and  the  prevalence  of  ignorance  and  infidelity, 
as  I  have  no  doubt  you  or  your  children  will  witness,  and  that 
before  many  years  ;  then  remember  that  you  were  warned  of 
these  consequences,  and  that  by  adopting  this  system,  under 
these  circumstances,  you  assume  the  whole  weight  of  responsi- 
bility. So  then,  brethren  who  follow  the  new  divinity,  we  bid 
you  farewell ;  our  roads  part  at  this  point,  and  all  we  have  to 
say,  or  wish  farther,  is,  that  you  may  obtain  mercy  of  the  Lord, 
and  be  led  into  the  truth. 

To  those  in  our  churches,  who  are  ready  to  say,  they  must 
and  will  walk  in  the  good  old  paths,  wliich  have  so  long  proved 
the  way  of  safety  and  prosperity,  and  that  they  will  and  must, 
as  in  duty  bound,  contend  earnestly  for  the  faith  once  delivered 
to  the  saints,  and  handed  down  to  them  from  their  fathers,  I  have 
a  word  of  exhortation.  Brethren,  be  firm  and  stedfast,  holding 
fast,  according  to  the  direction  of  Paul,  the  form  of  sound  words, 
and  be  ready  to  shew  yourselves  on  the  side  of  truth. 

The  odium  which  may  be  cast  upon  you,  as  schismatics,  or 
disturbers  of  the  peace,  or  as  a  feeble,  contemptible  minority,  is 
only  the  common  and  stale  language  of  all  that  attempt  to  lord 
it  over  the  heritage  of  Christ.  If  it  were  the  first  time  that  the 
friends  of  the  truth  were  thus  abused,  we  might  have  some  cause 
of  dismay.  But  when  we  reflect  that  the  Papists  have  long  ago 
worn  this  plea  out,  and  shown  it  to  be  utterly  ridiculous,  w^e 
need  not  be  terrified.  The  bulls  of  Bashan  may  bellow,  the  thun- 
ders of  the  Vatican  may  roar,  we  heed  them  not.  The  truth  is 
our  defence.  And  we  appeal  to  every  conscience,  for  the  tiTith 
of  the  declaration,  when  we  say,  we  make  no  schism.  It  is 
made  by  those  who  sow  the  seeds  of  error  in  our  churches. 
And  in  peaceably  separating  from  those  whom  we  regard  as  de- 
parting from  the  faith  of  the  Gospel,  we  do  no  more  than  per- 
form a  plain  Scriptural  duty.  And  has  not  the  time  arrived  when 
this  duty  becomes  to  us  unavoidable  ?  If  not,  when  will  or  can 
such  a  time  arrive  ?  "We  have  now  no  alternative,  but  to  aban- 

8 


58 

don  what  we  regard  as  the  essential  truth  of  our  religion,  or 
separate  from  those  who  have,  as  we  believe,  made  this  aban- 
donment. What  benefit  can  possibly  result  from  our  continuing 
visibly  to  walk  with  those  whose  sentiments  we  believe  to  be  er- 
roneous ?  And  is  it  not  time  for  us  to  provide  for  our  own  safety? 
The  fact  is,  we  are  in  danger  of  being  overwhelmed  with  this 
flood,  and  we  and  our  families  are  in  danger  of  being  reduced  to 
the  necessity  of  hearing,  what  we  regard  as  false  doctrine,  or 
none.  And  is  this  a  situation  in  which  we  can  be  quiet  ?  The 
measures  of  safety  and  defence  which  the  common  cause  re- 
quires, cannot  be  matured  and  carried  into  execution,  while  we 
are  in  connexion  with  those  who  will  exert  all  their  influence  to 
thwart  our  designs.  Until  we  have  a  separate  organization,  and 
are  united  in  our  exertions  to  exclude  false  teachers  from  our 
churches,  there  will  be  no  eflectual  barrier  to  their  influx, — no 
way  to  provide  correct  theological  instruction  for  ourselves, — 
no  way  to  sustain  such  periodicals,  as  we  approve,  and  as  may 
need  our  patronage.  Friends  of  orthodoxy,  you  must  act  in 
concert,  if  you  would  see  the  cause  of  truth  supported.  You 
must  withdraw  and  withhold  your  patronage  from  those  publi- 
cations which  are  openly  or  secretly,  undermining  our  faith. — 
Such  publications  there  are  in  this  State,  which  at  present  de- 
rive a  large  share  of  their  support  from  those  whom  they  covert- 
ly oppose.  Let  this  ground  be  thoroughly  examined.  We  can 
have  newspapers,  and  quarterly  reviews  in  support  of  the  truth, 
and  we  must  have  them.  We  can  have  a  theological  institution 
in  conformity  to  the  lively  oracles,  and  we  must  have  it.  But 
to  this  end  we  must  rally  under  our  own  standard  and  know  our 
strength.  Then  may  we  hope  to  have  spiritual  guides  raised 
up,  in  whom  we  can  confide,  and  to  whose  faithful  care  we  can 
commit  our  children,  when  we  are  called  to  depart  hence  ; — 
spiritual  guides,  who,  walking  in  the  steps  of  Edwards  and  of 
Dwight,  so  far  as  they  were  followers  of  Christ,  shall  be  burn- 
ing and  shining  lights,  and  in  whose  light  many  will  rejoice. 

The  path  of  duty,  then,  is  plain  ;  let  not  any  man  shrink  from 
it  in  this  crisis  ;  but  let  every  friend  of  the  truth  come  up  to  the 
work,  and  say — "  In  the  name  of  our  God  we  will  set  up  our 
Banners." 


/ 


5 


PHOTOMOUNT 
PAMPHLET  BINDER 

©AY4.OR0  BROS.  In*. 
SirrMut*,  N.  Y. 
StoeUofl,  Calil. 


i*y 


f^:^. 


